The art of contentment

J

The ART of

Contentment.

By the Author of
TftB Whole Duty qf Man, Sec.

It w but lofi labor lior.t ye hujie?i to rife up cv ^yya?id jo late taif
reft J a7td eat thff^reaJ of carefubtcjs j for fo he giveth his be*
lo'ved Jleep. Pfal. 127. 3.

At the T H E A T E R. in O X F O R P^
M. DC. LXXV„

Imprimatur,

VicC'CaiiGell. Oxon.

Ith. 34. 1675.

THE

PREFACE.

defire of happinefs h fo
coe/iential nith our nature ^
fo intervroven and incoiporatt
with it , that nothing but
the defolution of the whole frame can
e-xtinguijh it. This runs thro the
whole race of mankind ^ and amidft
the infinit variety of other inclina-
tions , preferves its felf entire. The
rnojl various contradi^arji tempers do

yet

The Preface.

^ef cevfpire in this^ and men of the
rnnjl unequal fortunes^ are yet equal
im their vrijl-es of being happy.

But thi6 concurrence a^ to the end
Is not more univerfal then the difa-
greev:ent about the way. Every vian
would have happiricfs ^ hut vrherein
that confifls , or how it k to he at-
tained ^ has bin very diverfly opined.
Incited the ultimate fupreme happi-
nefsm^ it is originally inherent in
God^ fo it is vprapt up in thofe clouds
anddarknefs^ which^ as the Ffalmiji
faies^ are round about him Ffal. 1 8.
1 1 . And we can fee nothing of it^ hut
in thofe gleams and raies he is
fleas' d to dart out upon us ; fo that
all our efiimates as to our final feli-
city ^ mufl heimfur'd by thofe revela-
tions he has made of it.

But

The Preface.

But one would think-, our temporal
happnefs vrere as much a myj^ery cis
cur eternal , to fee what variety of
blind purfuits are made after it. One
man thinks lis feated on the top pin-
nacle of honor , and climbs till per-
haps he falls head-long. Another
thinks it a mineral^ that muji be
dig'd out of the earthy and toils to lade
himfelf with thick chy^Hab.l. 6.
and at lajl finds a grave , whcr^ he
fought his trefure. A third fuppofes
it confiHs in the variety of plefures^
and wearies himfelf in that purfuit ^
whicb only cloies and difappoints.
Tet every one of thefe can read you
leisures of the grofs mijlake and folly
of the other , whiLl himfelf is equal-
ly deluded.

Thm do men chafe an imaginary

goody

The Preface.

good^ till they meet with real evils;
herein exfofingthemfehes to the fame
cheat Laban put upon Jacob ^ they
ferve for Rachel, and are rewarded
vpith Leah ^ court fancied beauty^ and
many loath' d deformity . Suchdelufive
felicities as tbefe are the largeffes of
the Prince of the Air ^ who once at-
temtedto have inveigled even Chrift
himfelf , Mat. 4.

But Gols propcfals are more fm"
cere: he knows howfandy^ hovp falfe
a foundation all tbefe external things
mufi make^and therefore warns us not
to build fo much as our prefent fatisfa-
£iion upon them , but fhews m a more
certain^ a more compendiotis way to
acquire what we gafp after , by tel-
ling 116 that as Godlinefs in refpe^
of the next^ fo contentment for this

world

i

The Prefaced
world is great gain^ i Tim. 6. 6. h
is indeed the unum neceffarium,/i>^
one point in which all the lines of
worldly happinefs are concentred^ and
to complete its excellence^ tis to he had
at home : nay indeed only there* We
need not ramble in wild purfuits after
it ^ we may form it within our own
brea/is : no man wants materials for
it , that kpows but how to put them
together.

And the direSiing to that skill
is the only defign of the enfuing TraiJ;
which coming upon fo kind an er-
rand^ may at leafl hope for an unprc'^
judic'd reception. Contentment is a
thing we allprofefs to affaire to , and
therefore it cannot be thought an un^
friendly office to endeauor to conduH
xntn to it. How far the enfuing con-

fide*

The Preface.

fiderations may tend to that tnd ^ t
muji have to the judgment and ex-
perience of the Reader ^ only de firing
him^ that he will weigh them with
that ferioufnejs which befits a thing
wherein both his happinefs and duty
are concerned : for in this Qas in ma-
ny other inflames^ God has fo twi fl-
ed them together , that we cannot be
innocently miferable. Theprefent in-
felicities of our murmurs and impa-
tiencies have an appendent guilt ,
which will con fign us to a more irre-
Tjerfible Jlate of diffatisfaSlion here^
after.

THE

THE ART

O F

CONTENTMENT.

Sect. I.

Ofthenecejfarj Connexion h'-
tvpeen Happinefs and Con^
tentment.

OD who isefTentially hap-
py in himfelf, can receive
no acceilion to his fdicity
by the poor contributions
of men# He cannot there-
fore be luppos'd to have made them up-
on intuition of increafing, but com-
municating his happinefs. And this his ori-

A giftal

2 The Art of Gontentmenc.

ginal defign is very Vifible in all the parts
of his Economy towards them. When
lapfed man had counterplotted againft
himfelf ^ defeated the purpofe of the Di-
vine goodnefs , * and plunged his whole
nature mto the oppofite ftate of endlefs mi-
fery ; he yet rcinforc'd his ftrfl: defign, and
an expedient as full of wonder as mercy,
the death of his Son, recovers him to
his former capacity of bUfs. And that it
might not only be a bare capacity, he
has added all other methods proper to'
work upon a rational creature. He has
fliewed him his danger , fet before him in
perfpeftive that eternal Tophet, which
he is advis*d to ftiun. On the other fide
he has no lefs lively defcrib'd th© heaveiily
Jerufalem , the celeftial Country to which
he is to alpire: nay farther has levell'd
his road to it, leads him not as he did
the Ifraelites thro the wildernefs, thro
intricate mazes to pazle his underftand*
ing; thro a land of drought veheretn were
fiery Serpents and Scorpio^j^^ Deut. 8. 15.
to difcourage and affright liiia , but has in
the Gofpel chalkt out a plain, a fafc, nay
a pkfant path • as much faperior both in
the eafe of the way , and in the end ta
which it leads, as heaven is to Canaan.

2. Bt

Sect. I. Its Connexionwith hapfinejs. 3

2. By doing this:, he has not only fe-
eured our grand and ultimate happinefs,
but provided for our intermedial alfo.
Thoie ChriUian duties which are to carry
us to heaven, are our refrefliment, our.
viaticum in our journy, his yoke is not
to gall and fret us, but an engine by which
vv^e may with eafe ( and almolt infenfibly )
draw all the clogs and incumbrances of
human life. For whether we take Chri-
ftianity in its whole complex, or in its
feveral and diftinft branches , tis certain-
ly the moft excellent, the moft com-
pendious art of happy living: its very
tasks are rewards , and its precepts are
nothing but a divine fort of Alchymy, to
fublime at once our nature and our ple-
fures.

3. This may be evidenced in every
particular of the Evangelical Law: but
having formerly made fome attcmt to-
wards it in another '^ trad, I fhall ^ „

- ^ * Decay of

not here reaflume the whole lub- r''r,]iw» t,«.
jedl. 1 iliall only fingle out one '^'
particular precept, wherein happinefs is
not (as in the others) only implied , and
niuftbe catcht at the rebound byconfe-
quence and evf nr 5 but is literally cxpreft,
and is the very matter of the duty 5 I

A % meaa

The Art of Contentment.

mean the precept of acquiefcence and
- Contentment -, Happinefs and this true ge-
nuine Contentment, b^ing terms fo con-
vertible, that to bid us be content , is but
another phrafe for bidding us be happy.

4. Temporal enjoiments , fuch as
arc plefurc , wealth, honor , and the reft,
tho they make fpecious pretences to be
the mcfure of human happinefs, are all of
themjjftly discarded by the Philofopher
in his Ethics, upon this one confiderati-
on, that coming from abroad they may be
vrith-held or taken from us:and our tenure
being precarious, we even for that rea-
fon are unhappy in our moft defirable pof-
feffions, becaufe we ftill are liable to be
io. And therefore he concludes 5 that fe-
licity muft be placed in the mind and foul,
which (lands without the reach of fortune ;
and in the pradice of vertue, Avhich in
its own nature , and not in its contingent
ufe is truly good , and therefore certainly
^renders the pofleflbrs fuch.

f . B tJ T this praftice being diffufed
thro the whole extent of Moral duty , E-
fi£ietus thought he had deferred well of
human nature, when he drew it up in two
|l]ort words , to fuftain and ahUAin : that
pto bear with conftancy adverfe events^

and

Sect. I. Its Connexion with Happinefs. f

and with moderation enjoy thofc that are
profperous. Which complexure of Phi-
lofophy is yet more fully , as well as more
compendioufly expreft in the fingle no.
tion of Contentment : which involves the
patient bearing of all mifadventures, and
generous contemt of fenfual iileftives.
This ftate of mind the Greeks exprefs
bycalHngit Mjnzipxetoc^ or felf-fufBciency,
which, we know properly fpeaking, is one
of the incommunicable attributes of the
divine nature , and the Stoics cxprefly
pretend , that by it mortal men are enabled
to rival their Gods y in Seneca s Phrafe,
to make a controverfy with Jupiter him-
felf. But abating the infolent blafphemy
of an independent felicity, Chriltianity
acknowledges a material truth in the af-
fertion: and St. P^«/ declares ofhimfclf,
that having learnt how to ''jvant and how
U abound^ and in rvhatever ftate be happens
to be in , therevptth to he content : he is a^
lie to do all things throChriJl that fnength'^
ens him , Phil. 4.11^ 12, 13- and havingno^
things topo^efs all thnJgs^ 2 Cor. 6. i o.

6 Which great event comes about,
not only becaufe all good things are emi-
nently in the divine nature, and he who by
Vertue and Religion poffefies Him , there-
by

6 The Art of Contentment.

^1

by in a full equivalence has every thing 5.
but alfo upon human mefures, and the
principles of Philofophy : the compendi-
ous addrefs to wealth , as Plato rightly ob-
lerv'd, being not to encreafe pofTeffions,
but leffen dcfires. And if fo, twill follow
that the contented man muft be abundant-
ly provided for, being fo entirely fatisfied
with what he has , as to have no defires at
all. Indeed tis truly faid of covetous rhen,
and is equally verified of all who have any
defire to gratify , that they want no lefs
what they have, then what they have not :
but the reverfe of that Paradox is really
made good by Contentment , which beftows
on men the enjoiment of whatever they
have , and alfo whatever they have not ;
and by teaching to want nothing , abun-
dantly /ecurcs not to want happineft.

7. On the other fide this one grace
being abfent , it is not in the power of any
luccefs or aiBuence to make life a tole-
rable thing.. Let all the materials of earth-
ly happinefs be amaft together and flung
upon one man , they will without con-
tentment be but like the fatal prize of Tir-
peias treafon , who was preft to death with
the weight of her booty. He that has the
elements of felicity , and yet cannot form

them

Sect. 1. Its Connexion mtb Hafplnefs. j

« l-l . ■ Ml ■ I . .11 .. 11 ■ ■ I *

them into a fatisfadlion , is more defpe-
rately miferable then he that wants them ••
for he who wants them has yet fomthing
to hope for , and thinks if he had them
he might be happy; but he who infi-
gnificantly poffefles them , has no refervc,
has not fo much as the Flattery of an ex*
pedation^ for he has nothing left to de-
fire , and yet can be as little faid to en-
joy. . ^

8. H E therefore that would have the

extradjthe quinteflence of happinefs^muft
feekit in Content. All outward acceffions
are but the drofs and earthy partrthis alone
is the fpirit, which when tis once feparated,
depends not upon the fate of the other ;
but preferves its vigor when that is de-
ftroi'd. St. ^aul whom I before mention'd,
is a ready inftance of it , who profefles to
be content invphat ever [late ; Contentment
being not fo infeparately link'd to external
things , but that they may fubfift apart.
That thofe are often without it wc arc
too fure , and that it may be without them
is as cercainly true ^ tho by our own de-
fault we have not fo many examples of
it. A heart that rightly computes the
.difference between temporals and eter-
nals ,^ may refolve with the Prophet , A!-

th9

8 The Art of Contentment.

th$ the fig-tree Jljall not hUjfom ^ neither
/hall fruit be in the vines y the labor ^f the
olive Jhdl faiU and the fields Jhall yield 710
meat s the flocks Jhall be cut off from the
fold 5 and there fioall be no herds m the Rail s
jet I will rejoice in the Lord ^ I will joy in
the God of my Salvation, Hab. 3, 17, 18,
He that has God need not much deplore
the wane of any thing elfe : nor can he that
confidcrs the plenty and glory of his future
ftate, be much deje£ted v/ith the want or
the abjednefs of bis prefent.

^4 Yet fo indulgent is God to our
infirmities , that knowing how unapt our
impatient natures are to walk only hy
faith^ andnot at all by fight ^ 2 Cor. 5.7. he
h pleas'd to give us fair antepafts of fa-
tisfadtion here^ difpenfes his temporal
bleffings tho not equally ^ yet fo univer-
fally, that he tbat has ieaft , has enough to^
oblige not only his acquiefcence , but his
thankfulnefs* Tho every man has not all
lie wilhes, yet he has that which is more
valuable then that he complains to want;
nay which he himfelf could worle fpare
Were it put to his option.

10. And now from luch a difpofure of
thing« who would not exped that man-,
kind jQiDuId be the cheerfulleft part of the

creation ?

Se c t . I. Its Connexion with Hapfinefs. ^

creation : that the fim should not more
rejoice to rtm his courje Pf'aL i5>. J. then
man fhould to finiili his: that a jourjr/
which has lb bleffed an end , and fuch
good accommodation by the way, fliould
be paft with all imaginable olacrity ^ and
that we fliould live here prafticers and
learners of that itate of umiiix'd inter-
minable joies to which weafpfre. Bat
alas if we look upon the univerfaiity of
men , we fliail find it notliing i^o • but
while all other creatures gladiomiy fol-
io w the order of their crea'^iion , take pie-
fureinrhofe things God has adignd for
them , we with a lullLn perverlaefs quar-
rel at what we {hould enjoy, and in eve-
ry thing make it our bull nets 5 not to fie
it for our ufe, but to find out (bmecon-
celed quality which may render it unfito
We look infidioufly upon our bleflings,
like men that defign'd only to pick a quar-
rel , and ftart a pretence for mutiningo
From hence it is that man who was de«
figii'd the Lord of the world , to whofe
fatisfac3:ion all inferior beings were to
contribute, is now the unhappieftof the
creatures : nay as if the whole order of
the univerfe were inverted, he becomes
flaveto his own vafTals , courts all thefe;

B' lictk'

%o The Arc of Contentment.

little fublunary things withfuch pailioni
that if they prove coy and fly his embra-
ces, he is mad and delperate : if they fling
themfelves into his arms , he is then glut-
ted and fatisfied- like Amnon he hates
more then he loved 2 S^m.i^.ij.audisficker
of his poflTeflion, then he was of his defire.

10. And thus will it ever be till we
can keep our defires more at home, and
not fuffer them to ramble after things
withoutour reach. That honeft Roman
who from his extraordinary induftry up-
on his little fpot of ground received fuch-
anincreafe as brought him under fu(pi*»
cion of witchcraft , is a good example
for us, God has placed none of us in fa
barren a foil> in fo forlorn a ftate, but
there is fomthing in it which may afford
us comfort 5 let us husband that to the ut-
moftj and tis fcarce imaginable what im-
provements even he that appears the molt
miferable may make of his condition.
But if in a fullen humor we will not cul-
tivate our own field , becaufe v/e have
perhaps more mind to our neighbors, we
may thank our feives if we ftarve. The
defpifing of what God has already given-
us, is fare but a cold invitation to farther
bounty. Men are indeed forced fomtimes

to

S s c T . I. Its Connexion with Happinefs. i j

to reward the mutinous : but God is not
to be fo attaqued, nor is it that lort of vio-
lence which can ever force heaven. The
Heathen could fay that Jupiter fent his
plagues amongft the poorer fort of men,
becaufe they were alwaies repining : and
indeed there is fo much of truth in the
obfervation, that our impatience and dif-
content at our prefent condition, is the
greateft provocation to God to make it
worfe,

1 1. It muft therefore be refolv'd to be
very contrary to our intereftj and furely
tis no lefs to our duty. It is fo if we do
but own our felves men, for in that is im-
pli'd a fubordinationand fubmiffion to that
power that made us fo 5 and to difpute
his managery of the world, to make other
diftributionsof it then he has don, is to
renounce our fubjeiStion, and let up for
dominion. But this is yet more intole-
rable as we are Chriftians, it being a fpe,
cial part of the Evangelical difcipline ,
cherefully to conform to any condition: to
know how to be abafed^ and how to abotmd 3
to be full andtobe'hungry^ Phil. /3^. it. to be
careful for nothing ver. 6. Nay fo little do's
Chrill give countenance to ourpeevifh dif-
contents^OHr wanton out -cries when we

B z are

li

The Arc of Contentment.

arenorhiirt^that he requires more then a
contencmentj an exultancy and tranfport
oi: joy even under chchei;vij(l preflhres,
under reproches and perfecations. Re-*
joiceyein that day^ andltap for joy Luk. 6.
xj.f. And fure nothing can be more con-
trary to this, then to be alv/aies whining
and compiaiuing, crying \xi the Prophets
^Jif ale^ my karmefs my lemnefs^ wo u me,
lik,. .2^, i6n ..vvlun perhaps Moles's fimile
do's better fir our frate, Jefuriin waxed fat
ii'M. kicked^ J^cu^.-ir., 15.*:

12. A N,D.^s,-.this .querulous humor i^
^gainll our iiKerefl ^ad duty , foisit vi-
sibly againft our cafe. Tis a ficknefs of
fhemind, a perpetual gnawing and cra-
yi](ig of the appetite without any poffibi-
lity of fatisfadlion : and indeed is the fame
in the heart v/hich the Caniniis appetitus
}s in the fromach , to v/hich we may aptly
(enough apply that defcription we fiad ia
theProphetj^^ shall Jn ate h on the right
hiind and be hungry ^ and he shall eat on the
left and not. befatisfied^ Efay, 9. 20. Where
this fharpj thij, fretting humor abounds ,
jQothing cpnypi^ts into nariihment ; every
iTe\V acceiuou tla's but excite iome new
defire y and a$ tis obferY'd of a trencher -fed
dbg, that he ^a'ils not qna bit for the gree-

S E CT. L Its Connexion with Happinefs, 1 3

dy expedtation of the next ; fo a dircon-
tented mind is fo intent upon his purfuits^
thathehasnorelifh of his acquells. So
that .\ hat the Prophet fpeaks of the Co-
vetous, is equally appHable to all other
forts of Male-contencs : he inlarges his
dejires as hdl^ and is as death ^^ and cannot
be Jatisfied 'i Hab. 2. 5 And fure if the
defive accomplished be, as Solomon faies,
fweet to the foul ^ Prov 13. 19. it mult
be exceedingly bitter, to be thus con-
demned to endlefs unaccomphfhable de-
fires J and yet this is the torture which
every repining uncontented fpirit provides
for its felf.

13. What a madnefs is it then for
men to be fo defpcratly bent againft their
inrereft and duty, as to renounce even
their eafe too for company? One would
think this age were fenfual enough to be
at defiance with the lead fliadow of unea-r
finefs. It is fo I am fure where it ought
not , every thing is laborious when tis in
compliance with their duty. A few minutes
fpent in praier Oh what a wearinefs is it !
Mai. 2 13. If they chance but to mifs a
meal, they are ready to cry out, their knees
are weak withfajiing. Pfa. lop. 23. yet
they can without regret, or any felf-com-

paffion.

14 The Art of Contentment.

pallion , macerate and cruciate themfelves
with anxious cares and vexations, and
as the ApoAles fpeaks i Tim. 6. lo. pierce
themjelves thro with many [arrows. That
propofai therefore which was very raflily
made by St. Peter to our Saviour , Majter
fity thyjelj , Mat. 1 6. 22, which we render
be It far fromthee^woxAd, here be an ad-
vifed motion to the generality of man^
kind, who are commonly made unhap*
pynot by any thing without them, buE
by thofe reftlefs impatiencies that are
within them,

14. I T may therefore be a feafonable
office to endeavor the appeafing thofe
ftorms, by recalling them to thofe fober
rational confiderations , which may flisw
as well the folly 5 asuneafinefsof this re-
pining unfatisfiable humor. Tis certain
that in true reafoning , we can find no-
thing whereon to found it, but a great
deal to inforce the contrary. Indeed tis
io much againft the did:ate of reafona-
ble nature to affed: damage, fin, and
torment , that were there nothing elfe to
be faid but what I have already menti-
oned, it might Competently difcover the
great unreafonablenefs of this fin.

15. But we need not confine our ap-

peal

Se c T . I. Its Connexion with Happinefs, 1 5

peal to reafon, as it is only a judgof u-
tility and advantage ; but inlargeit to z*
nother notion^ as it is judgof equity and
right : in which refpeft alfo it gives as
cleer and peremtory a fentence againlt
all murmuring and impatience. To evince
this I fliall infift upon thefe particulars^
I. That God is debtor to no man, and
thetefore what ever he affords to any , it
is upon bounty not of right, benevo-
lence not a due. %^y. That this bounty is
not ftraight or narrow , confin'd to fome
few particular per Ibns> and wholly over-
skipping the reft, butmoreorlefsuniver-
fally diffufed to all. So that he who has
the leaft^cannot juftly fay but he has bin li-
berally dealt with. j^y. That if we compare
our bleflings with our allaies, our good
things with our evil, we fhall find our
good far furmounting. 4,17. That we fliall
find them yet more fo, if we compare
them with the good we have don , as oq
the contrary we fliall find our afflidions
fcarce difcernible if balanced with our
fins. 5^7. That as God is Rector of the uni-
verfe, fo it appertains to him to make fuch
allotments, fuch diftributions, as may beft
prefcrve the ftate of the whole. 6^y. That
God notwithftandii>g that uuivcrfal care ,

has

j6 The Art of contentment.

has alio a peculiar afpedt on every parti-
cular Perfon, and difpofes to hini what
he difcerns beftforhim in fpecial. /^ylf
we compare our adverfities with thofe
of other men, we fhallalwaies findfom-
thing that equals^ if not exceeds our own;
All thefe are certain irrefragable truths,
and there is none of them fingle but may ,
if well preft upon the mind, charm it
into a calmnefs and refignation ; but
when there is fuch a confpiration of argu-
ments, it muft be a very obftinate perverf-
nefs that can refift them: or fliouid they
fail to enforce a full conviftion i will yet
introduce thofe fubfidiary proofs, which
I have to alledg, fo advantagioufly , as
will, being put together, amount unto
perfeft and uncontroulable Evidence.

S E c T.

Sect. II. ofGodsAbfoluteSoveraignty. 17

— . — . .....I. - .. . ■ . ■ _ ^^^ ^

Sect. II.

Of Gods Abfolute Scveraigntj.

I. T^ H E firfl: propofition, that God is
A debtor to no man, is too clear and
apparent to require much of illuftration :
ipr as he is a free agent and may aft as
he pleafes , fo lie is the fole proprietary,
andean wrongfully detain from none,
.becaufe all original right is in himfelf.
This has bin fo much acknowledged by
the blindeft Heathens, that none of them
durit make infolent addrefles to their
Gods, challenge any thing of them as of
debt , but by facrifices and praiers own'd
their dependance and wants, and implor'd
fupplies. And fure Chriftianity teaches
vs not to be morefawcv. If thofeDei-
ties who ow'd their very being to their
votaries.were yet acknowledged to be the
fpringandfourceof all, we can with no
pretence deny it to that fupreme power
in whom we live^ 7nove, md have our be-
ingy Afts 17, 28. For if it were merely an

C aft

i8 The Art of Contentment.

ad of his choice to give us a being , all
his fubfequent bounties can have no other
original then his own good pleafure. We
could put no obligation upon God before
we were : and when we began to be, we
were his creatures, and fo by the moft in-
difputable right owe our felves to him ^
but can have no antecedent title on which
to clame any thing from him : fo that the
Apoftle might well make the challenge
which he doth on Gods behalf, who hath
given any thing unto him , and it shall be re*
compencd to him again ? Rom. 11.35.

2 . Now ordinary difcretion teaches us
not to be too bold in our expeftation from
one to whom we can plead no right. It has
as little of prudence as modefty, to prefs
impudently upon the bounty of a Patron,
and do's but give him temtation (atleaft
pretence) to deny. And if it be thus with
men, who^poffibly may fomtimes have an
intereftjfomtimes a vanity to oblige us ; it
muft be much more fo towards God, who
cannot be in want of us^ and therefore need
not buy us. Ourgood^^s tlie Pfalmift fpeaks,
extends not to hhn. Pfal. 16. 2. He has a
fundamental right in that little we are ,
which will ftand good tho it lliould ne-
ver be corroborated by greater benefits.
* 'With

Sect.il Of Gods Abfoliite Soveraignty. 1 9

With what an humble balhfulnefs fhould
we then fue for any thing , who have no
argument to invite the lead donation i
being ah'eady fo preingag'd, that we can-
not mortgage fo much as our felves \w
confideration of any new favor rand furely
extravagant hopes do very ill befit people
in this condition. We fee the modeity
of good Mephibolheth , who tho he was
by a flanderous accufation outed of half
the eftate David had gwen him , yet upon
arefled:ionthathederiv'd it all from his
good pleafure, difputed not the fentence,
but chearfully refign'd the whole to the
fame difpofure, from which he received
it, laying, Tea^ let him take all. 2 Sam. 19.
30. Arareexampleandfit for imitation,
as being adapted to the prefent cafe, not
only in that one circumftance of his ha-
ving receiv'd all from the King, but alfo
in that of the attainder of his blood, which
he confefles in the former partof the verfe,
for all of my fathers houfe were but dead meyt
before m'j Lord. And alas may we not fay
the very fame ? was not our whole race
tainted in our 6rll Parent ? So that if God
had not the primary title of vaflalage ,
he would in our fall have acquir'dthat
of confilcation and efcheat. And can we

C 2 think

20 The Art of Contentment.

think our fel ves then in terms to capitulate
and make our own conditions , and ex-
pert God fhould humor us in all our wild
demands ?

3 . This is indeed to keep up that old
rebellion of our Progenitor, for that con-
lifted in a difcontent with that portion
God held affign'd him, and coveting what
he had reftrein'd him. Nay indeed it
comes up to the height of the Devils pro-
pofal, theattemting to be as God, Gen.
3.5. For tis an endevor to wreft the ma-
nageryoutof his hands, to fuperfede his
Aiitoriity of difpenfing to us, and to carve
for our felves. This is fo mad an infolence,
that were it poflible to ftate a cafe exadly
parallel between man and man, it would
taife the indignation of any that but pre-
tended to ingenuity. Yet this is? without
Hyperbole, the true meaning of every mur^
muring repining thought we entertain,

4. But as bad as it is, who is there
of us, that can in this particular fay ^-z^'^
have made our hearts clean ? Prov. 20.9. Tis
true we make fome formal acknowledg-
ment fometimes that we receive all from
Gods gift, cuftom teaches us from our in-
fancy after every meal we eat to give him
thanlcs ( tho even that is now thought too

much

Sect. II. Of Gods Abfoitite Soveratgnty, 2 1

much refped: , and begins to be difcarded
asunfafliionablej Yet iure he cannot be
thought to do that in earneil, that has all
the time of his eating bin grumbling that
his table abounds not With fuch delicacies
as hi3 neighbors.' And .yet at this rate
God knows are mo ft of our thank fgivings.
Indeed we have notfo much ordinary ci-
vility to God, as we have to men. The
common proverb teaches us not too curi-
oufly to pry into the blemiflies of what
is given us: but on Gods giks we fit as
Cenfors , nicely examine every thing
which is in any way difagreable to our
fancies, and as if we dealt with him under
the notion of chapmen , difparage it^ as
Solomon faies buyers u(e to do , if is
naughty it is naughty faith the huier^ Prov.
20. 14. Nay we feem yet more abfurdly
to change the tctwQ^ and as if God were
to make oblation to us , we as critically
obferve the defccis of his benefaftions ,
as the Levitical priefls were to do thofe of
the facnfice , and ( like angry Deities )
fcornfullyrejed, whatever do*s not pcr-
fedly anlwer our wanton appetites.

5. And now fhould God take us at
our words, withdraw all thole bleffings
which we fo faitidioufly defpife, what a

con-

22 The Art of Contentment.

condition were we in? Tis lure we have
nothing to plead in reverfeof that judg-
ziient. There is nothing in it againllju-
ftice : for he takes but his own. This he
intimates to IfraeUHof.a. p. I will re-
turn and tal>e away my cum in the time
thereof y and my wine in the feajon thereofy
and will recover my wool and my flax : in
which he aflerts his own propriety, my
corn, my wine &c. and recalls them to the
remembrance that rhey were butuiufru-
^uaries : and tis as evident that our
tenure is but the fame. Nay this pro*
ceeding would not be repugnant even to
mercy, for even that is not obliged
ftill to proftitute its felf to our contemt.
1 am fure fuch a tolerance is beyond all
the meafures of human lenity. Should
any of us offer an alms to an indigent
wretch , and he when he fees it is Silver,
ihould murmur and exclame that it is
not Gold, would we not draw back our
hand, and referve our charity for a more
worthy object ? Tis true indeed Gods
thoughts are not as our thoughts, nor
our narrow bowels equal meafures for the
divine compaffions, and we experimen-
tally find that his long-fufFering infinitly
exceeds ours, yet we know he do*s in the

para-

Sect. II. OfGodsAbfoluteioveraig7ity, 2?

parable of the Lord and the lervant Mat.
18. declare that he will proportion his
mercy by ours , in that inftance j and we
have no promi/e that he will not do it
in this : nay we have all reafon to expert
he fhoiild 5 for fince his wifdom promts
him to do nothing in vain , and all his
bounty to us is defign'd to make us hap-
py, when he fees that end utterly fru-
llrated by our discontents , to what pur-
pofe (hould he continue that to us which
we will be never the better for ?

6. Besides tho he be exceedingly
patient, yet he is not negligent or in-
lenfible , he takes particular notice , not
only with what diligence we employ,
but with what aflFeftion we refent eve-
ry of his bleflings. And as ingratitude is
a vice odious to men , fo it is extremely
provoking to God: fo that in this fenfe
alfo , the words of our Savior are molt
ti'MQy from him that hath not (^. r. ) that
hath not a grateful fenfe and value , shall
be taken away even that he hath, Mac. 2 >.
29. But we may find a threatning of this
kind yet more exprefs to lirael, bccatij'e
thou fervedfi not the Lord thy God with
gladnefs and with joifuhiejs of heart for
the Abundance of all things^ therefore shalt

thou

2A The Art of Contentment.

' ' '•■~— —
thou Jerve thine enemks^ whom the Lgrd
Godwul J end among thee^ in b linger and in
tbirfi andinfiakednefs and in luant of ali
things^ Deiit. 28. 27,28. a fad and difmal
inverlionjyet founded wholly in the want
of that cheerful recognition which God
expedied from them. And ii Ifrael the
lot of his own inheritance, that people
whom he had lingled out from all the na^-
tions of the world , could thus forfeit his
favor by unthankfulnefs, furenoneof us
can fuppoie we have any furer entail of
it. In a word as God loves a cheerful
giver 5 fo he alfo loves a cheerful receiver.
One that complies with his end inbe-
ilov/ing, by taking a juft complacence in
his gifts. But the querulous and unfa-
tisfied, reproch his bounty :accufe him of
illiberality and narrownefs of mind. So
that he feems even in his honor engag'd
to bring them to a tighter apprehenfion
of him, and by a deprivation teach them
the value of thofe good things, which
they could not learn by the enjoiment.

7. If therefore ingenuity and grati-
tude cannot, yet at lead let prudence
and felf-love engage us againft this (in
of Murmuring , which v<iz iee do's abun-
dantly juftify the cliaradier the Wile man

gives

Sect. II. OjGodsAbfoluteSoveraignty, 2J

gives when he tells us tu unprofitable^ Wif.
I. XI. he might have faid pernicious alfo,
for fb it evidently isinitsefFed:. Let us
then arm our felves againft it, and to that
purpofe imprefs deeply upon our minds the
prefentconfideration, that God owes us
nothing , and that what ever we receive is
an alms and not a tribute, Diogenes be-
ing asked what Wine drank the nioft pie-
fant, anfwcrcd, that which is drunk at an*
others coft. And this circumilance we
can never mifs of to recommendour good
things to us : for be they little or much >
they come gratis. When therefore in
a pettifli mood we find our felves apt to
charge God fooliflily , and to think hini
ftrait-handed towards us , let us imagine
we hear God expoftulating v/ith us, as
the houfholder in the parable , Friend I
do thee no wrong : is it not la'uvftdfor mc
todowhatlwillwithmineowni Mat. 20;
15. If God have not the right of difpo-
ling, let us find out thofe that have, and
fee how much better we fliall fpeed : but
if he hath, let us take heed of difputing
with him. We that fubfift merely by his
favor, had need court and cherifh it by
all the arts of humble obfervance. E-
very man is ready to fay how ill beggary

I> and

26 The Art of Contentment.

and pride do agree. The firft qualification
we cannot put off J O let us not provide
it of the other fo inconvenient^ fo odious
an adjunct. Let us leave off prefcribing
to God ( which no ingenious man would
do to an earthly benefa<ftor)andlet us
betake our felves to a more holy and (uc-
cefsful policy, the acknowledgment of '
pait mercies, andourov/n unworthineft.
1 his was Jacobs method , / am not wof \
thy of the leajl of all the mercies^ and of all
the truth iz^hich thou haft sheisfd unto thy
fervant : for with myflaff I faffed over this
Jordan j and now I am become two bands ^
and with this humble preface he introduces
his petition for refcue in his preient di-
ftrels , ^Deliver me I pray thee from the hand
of my brother y^c.Gtw. 32. 10,11. An
excellent pattern of Divine Rhetoric,
which the fuccefs demonftrates to have
bin very prevalent. And we cannot tran-
fcribe a better copy, to render our de-
iires as fuccesfuL IfAdeed we are fo ut-
terly deltituteof all arguments from our
felves, that we can make no reafonable
form of addrefs , if wc found it not in
fomthing of God : and there is nothing
even in him adapted to our purpofe , but
bis mercy J nor caa that be 10 advan-
tage-

Sect. II, Of Gods Abjolute Soveraignty. 2 7

tageoufly urged by any ching , as by the'
former inriances it has given of it felf:
fos as God only is fit to be a precedent to
himfelf, fo he loves to be fo. Thus we
find , not only Mofes ^ but God often re-
coUeding his miraculous favors towards
I/rae/i as an argument to do more : let us
therefore accoH him in his own way , and
by a frequent and grateful recounting of
his former mercies, engage him to future.
Nor need we be at a lofs for matter of fuch
recollecStion, if we will but ferioufly confi-
der what we have already received , which
is the fubjedt ot the next SecStion.

D i Sect

2$ The Art of Conrentnienr.

Sect. III.
Of Gods Vnlimited Bounty.

I, T T is the known chara(9:er of an iin-
■I- worthy nature, to write injuries in
Marble, and benefits in daft: and how-
ever fome ( as Seneca well obferves ) may
acquit thenifelves of this imputation as
to man, yet fcarce any do fo in relation
to God» Tis true indeed the charge muft
be a little varied 5 for God neither will
nor can do us injury : yet we receive a-
ny thing that is adverfe with fuch a re-
fentment as ii it were , and engrave that
in ourmemories vt^ithindehble charac9:ers,
whilft his great and real benefits are either
not at all obfervM, or with io tranfient
an advertence that the comparifonof duft
is beyond our pitch, and we may more
properly be faid to write them in water.
Nay fo far are we from keeping records
and regilters of his favors, that even thofe
fi'anding and fixt ones which fenfe can
proint us toC without the aid of our memo-
nes) cannot obtain our notice.

^, Wer B

Sect. III. of Gods Unlimited Bounty, 29

2. Were it not thus, it were impol-
fible for' men to be fo perpetually in the
complaining Key, as if their voices were
capable of no other found. One wants
this, and another that, and a third fora-
thing beyond them both , and fo on ad
infinitum ; when all this while every one of
them enjoies a multitude of good things
without any remark. That very breaht
wherewith they utter their complaints , is
a bleffing, and a fundamental one too : for
if God fhould withdraw that, they were
incapable of whatfoever elfe they either
have, or defire. Tis true that fome mens
impatiencies have rifen lo high , as to caft
away life,becaufe it was not clothed with
all circumftances they wiftit. Yet thefe
are rare inftances , and do only fliew fuch
mens depraved judgment of things. A
rich jewel is not the lefs valuable, becaufe
a madman in his raving fit flings it into
the fire : but as to the generality of men,
the devil (tho a Har) gave a true account
of their fenfe, when he faid, Skin for skin,
and all that a man hath will he give for his
life. Job. 2.4. And tho perhaps in an an-
gry fit many men have with Jonas , Chap-
4. 3. wisht. to die^ yet ten to one fhould
death then come, they would be as willing

to

JO The Art of Contentment.

to divert ic,as was the man in the Apologue,
who wearied with his burden of Iticks ,
flung it down and cairdfor deach^biit when '
he came, own'd no other occafionfor him,
but to be helpt lip again with his bundle.
I dare in this appeal to the experience of
thofe, who have ieemed very weary of life,
whether when any (uddain danger has fur-
prifed them, it has not as faddainly altered ,
their mind , and made them more defire
life, then before they abhorr'd it. Tis the
common faying, As long as there is life
there is hope : there is fo as to fecular con-
cerns , for what ftrange revolutions do we
often fee in the age of a man ? from what
defpicable beginnings have many<arriv'd
to the moftlplendid conditions ? of which
we have divers modern as well as ancient
inftances. And indeed tis admirable to fee
what time and induftry will (with Gods
bleffing) effed:. But there is no work^ nor
device^ nor knowledge nor wifdom in the
grave, Ecc.p. lo. we can improve no more
when we are once tranfplanted thither.

3. But this is yet much more confix
derable in refpe(2: of our Ipiritual ftate.
O ur life is the d^y wherein we are to work ^
Joh. p. 4,. (yea to work out our Salvation:)
l^at w.heu the night comes Cwhen death o-

ver*^

S £ Ct . III. Of Gods Unlimiud Bounty. 3 1

vertakes) no man can work. Now alas
when tis confider'd how much of this day
themoft of us have loiter'd away^ how
many of us have flood idle till the fixth
or ninth hour , it will be our concern
not to have our day clofe before the e-
leventh. Nay alas tisyetworfewiriius:
we have not only bin idle , but very often
illbufied^ fo that we have a great parr
of our time to unravel 5 and that is not
to be don in a moment. For tho our works
may fitly enough be reprefented by the
Prophets comparifon of 2ifpiders^s:eb ^ I-
fay. 59 5'. yet they want the beft pro-
perty even of that i they cannot be fo Ibon
undon. Vices that are radicated by time
andcuftom, lie too deep to be hghtly
fwept away. Tis no eafy thing to perfwade
our felves to the will of parting with
them. Many violences wemufl: offer to
Qur (elves, a long and ftrid: courfe of
mortification mult be gon thro , ere we
can find in our hearts to bid them be gon :
and yet when we do fo , they are not fo
tracStableas the Centurions fervants. They
will indeed come when ever we bid them,
but they will fcarce go fo : they mull be
expeird by force and by flow degrees ♦, we
mull fight for every ioch of ground we

gaui

I

32 The Art of ContentmenU

gain from them: and as God would not
ailiit the Ifraelites to fubdue the Canaa*
nites at once, Deut. 7. 22. fo neither ordi-
narily do*s he us to mafter perfecSly our
corruption. Nowaprocefs of this dijffi-
culty is not to be dilpacht on a fudden.
And yet this is not all our task , for w€
have not only ill habits to extirpate, but
we have alfo good ones to acquire 5 tis
not a mere negative vertue will ferve our
turns, nor will emty lamps enter us into
themarriage chamber, Mat. 25.10. JVe
viuft add to Our faith vertue , and to vertue
knowledge and to knowledg temper ance^ &c. .
3 Pet. I, 5. No link muft be wanting of
that facred chain, but we muft ("as the lame
Apoftle advifesj^^ holy in all manner of con-^^
verjation, 1 Pet* i . 15.

4. And now I would defiretheRea-
der ferioufly to confider, whether he can
upon good grounds tell himfelf that this
fo difficult (and yet fo neceffary) a work
is efFedually wrought in him. If it be,
he is a happy man, andean with no pre-
tence complain of any external want 5 (he
that is fed with Manna , muft be ftrangely
perverfe if he murmur for a belly-full of
leeks and onions ^^^mAi.'i .')^\xt on the con*
trary he owes infinite thanks to God, that

has

Si c T. III. Of Gods Unlimited Bounty. 3^

has fpared him time for this im.portant bu«
fineis, and did not put a period to his na-
tural life, before he had begun a fpiritual.
For I fear there are among the belt of us
few of fo intire an innocence , but they
may remember fome, either habits or ac^s
of fin, in which it would have bin dread*
ful for them to have bin inatcht away.
And then how comprehenfive, how pro-
lific a mercy has life bin to them, when
it has carried eternity in its womb, and
their continuance on earth has qualified
them for heaven ? Neither are fuch per-
ions only to look on it as a bleflingin
the retrofped , as it relates to the pafl-,
butalfointhe prefent and future: which
if they continue to employ well, do's not
only confirm, but advance their reward.
Befi Jes God may pleafe by them to glo-
rify himfelf, make them inftrumental to
his fervice 3 which as it is the greateft ho-
nor, To it is alfo the greateft fatisfadion
to a good heart. He fliews himfelf too
mercenary^that fo longs for his reward, as
to grow inpatient of his attendances : he
that loves God, thinks himfelf bleft in the
opportunity of doing work , as well as
in receiving wages. Thus we fee how
life is under all thele afpefls a mercy to

34 llie Art of contentment.

a pious man, and fuch as not only obliges
him to contentment, but gratitude.

5, But fuppofingaman cannot give
this comfortable account of his life, but
isconfciousthathehasCfpent it to a very
different purpofe, yet do's not that at all
leflen his obligation to God, who meant
he fliould have emploi'd it better, and that
he has not don fo is merely his own fault.
Nay indeed the worfe his ftate isathe great-
er mercy it is, that God has not yet made
itirreverfible, thathehasnotcut him off"
at once from the earth and the pcflibility
of heaven too^ but affords him yet a longer
day^ if yet he will hear his 'Voice ^ P fa, p 5 . 7.
This long-fuffering is one of themoft tran-
fcendent ads of divine goodnefs^and there-
fore the Apoftle rightly ftiles it r^^ riches
of his goodnefs and long-fuffering andfor-^
harance J^om. 2. 4. and fo atlaft we com-
monly acknowledg it, when we have worn
it our,and can no longer receive advantage
by it. Whaira value do's a gafpingde-
fpairing foul put upon a fiiiall parcel of
that time, which before he knew not how
faft enough to fquander ^ Oh that men
would fet the fame eftimate on it before :
and then certainly as it would make them
better husbands of it, fo it would alfo ren-
der

Sect. III. Of GodsVnlimited Bounty, jy

der them more thankful for it, Accounting
that the long-fuffering of our Lord is faha^^
tion^zFct.^.i^.

6. I N D E E D did men but rightly com-
pute the benefit of life upon this fcore,
all fecular encumbrances and uneafineffes
of it would be overwhelmed, and ftand
only as Cyphers in the account. What
a fhame is it then that we fliould fpend
our breath in fighs and out-cries f which
if we would employ to thofe nobler ends
for which twas given, would fuperfede
our complaints, andmake usconfefs we
were well dealt with, that our life ( tho
bare and ftript of all outward acceffaries)
is given us for aj>rey,]er. 45.5. And indeed
he that has yet the great work of life to
do , can very ill fpare time or forrow to
bellow upon the regretting any temporal
diftrefs , fince his whole ftock is little
enough to bewail and repair his neglecSts
of his eternal concerns. Were all our lives
therefore deftitute of all outward com-
fort, nay were they nothing but a Icene
of perpetual difaflers, yet this one ad-
vantage of life would infinitly outweigh
them all, and render our murmurings very
inexculabie,

E a 7. But

36 The Art of Contentment.

/.But God has not put this to the
utmoft trial, ha's never plac'd any man
in fuch a ftate of unmixt calamity , bat
that he ftili affords many and great allaies:
he finds it fit fomtimes to defalk fome of
our outward comforts, and perhaps im-
bitter others , but he never takes all a-
way. This muft be acknowledged, if we
do but confider how many things there
are in which the whole race of mankind
do in common partake. The four Ele-
ments, Fire and Water, Air and Earth, do
not more make up every mans compofi-
tion, then they fupply his needs; the whole
holt of heaven, the Sun, Moon and Stars ,
Mofes will tell us, are by God divided to
all natims under the whole Heaven , Deut.
419. Thofe ref plendent bodies , equal-
ly afford their light and influence to all.
The fun iTiines as bright on the poor Cot-
tage , as on themoft magnificent Palace 5
and the Stars have their benign Afpefts, as
well for him that/^ behind the MiU^ as for
him that fit teth on the Throne, Ex . 1 1 . f . Pro -
prietyCthat great incendiary below)breeds
no confufion in thofe celeftial Orbs , but
they are every mans trefure 5 yet no mans
peculiar (^as if they meant to teach us, that
pur love of appropriation defcends not from

above.

Sect. III. Of Gods Unlimited Bounty. 37

aifovey Jam. 3. 15. is no heavenly quality.)

8. And as they make no diftindiion
of the ranks and degrees of men , fo nei-
ther do they of their vertues. Our Sa-
viour tells us , God caufes hs Sun to rife on
the good and on the eviU andfendeth rain
onthejuft andontheun]uft^ Mat. 5.45, if
now we defcend lower to the fublunary
creatures, they equally pay their homage
to man> do not difdain the dominion of
the poor 5 and fubmit to that of the rich,
but (hew us that that their inllind: extends
to the whole nature. An horfe draws the
poor mans plough, as tamely as the Prin-
ces chariotj and the beggars hungry Cur
follow him with as much obfequioufnefs
andaffedtionasthepamper'd lap-dogs of
the niceft Ladies. The fheep obey a poor
mercenary fliepherd as well as they did the
daughter of the wealthy L^^^w, Gen. ig.
p.orofy^/iJr^ a Prince, Exod. 2. 16. and as
willingly yield their fleece to clothe La-
zarus^ as to make purple for T)ives. And
as animals, lo vegetables are as communi-
cative of their quahties to one man as ano-
thcr. The corn nuriflies, the fruits re-
frefli, the flowers delight, the fimples
cure the poor man as well as the rich.

9, But I forefee it will be obje(9:ed,

that

3 8 The Art of Contentment.

that thefe natural privileges are infigni-
ficant, becaule they are evacuated by
thofe pofitive laws which bound proprie-
ty^ and that therefore tho one man could
ufe the creatures as well as another , yet
every man has them not to ufe. I anfwer,
thatforfomeof the things Ihavementi-
on'd, they are ft ill in their native latitude,
cannot be inclofed or monopolized. The
moft ravenous oppreflTor could never yet
lock up the fun in his cheft : he that laies
houfe to houfe^ andlandtoland^ till there be
m place ^ Efa. 5. 8, cannot inclofe the
common air. And the like may befaidof
divers of the reit : fo that there are fome
(and thofe no mean) bleflings, which con-
tinue ftill the indefeiiible right of man^
kind in general.

10. As for thofe other things which
are liable to the reftridtive terms of meum
and tuum, tis not to bedeni'd but there
is vaft difference in thedifpenfmg them 5
as great as Nathans parable defcribes, when
he fpeaks of the numerous flocks of the
rich man , andthQ /lagle ewe lamb of the
poor ^ 2 Sara. 12. 2. yet there is fcarce any
fo deplorably indigent, but that by one
means or other, he has or may have the
neceflary fupports of life. Perhaps they

fall

Sect. HI. Of Gods Unlimited Bounty. 29

fall not into his lap by birth-right and
inheritance, yet they are acquirable by
labor and induftry , which is perhaps the
better tenure. They cannot it may be
arrive to Sodoms fulnefs of bread: yet if
they have not her abundance of Idlenefs^
Ez. 16. 4^9. they commonly need not want
that, which was the height of yi^urs wifli,
food convenient. Pro. jo.S.Tis true indeed*
if they will fold their hands in their bo-
lorn, if with Solomonsjluggard^ they will not
plow by reafon of the cold, they muft take
his fate in the fummer,as they have his eafe
in the winter, they may beg in harveft^ and
have nothings Prov. 20. 4, but then tis
vifible they are the Authors of their own
neceflities. And indeed to men of fuch
lazy carelefs natures, tis hard to fay, what
degree of Gods bounty can keep them
from want , fmce we often fee the faireft
fortunes diilipated as well by the fupine
negligence, as the riotous prodigality of
the owners. And therefore if men will
be idle, they are not to accufe God , but
themfelves if they be indigent.

II. But then there is one cafe wherein
men feem more inevitable expos'djand
that is when by age, ficknefs, or decre-
pitnefs, they are difabled from work;

or

/J.0 The Art of Contentment.

or when their family is too numerous for
their work to maintain. And this indeed
feems the moft forlorn ftate of poverty.
Yet God has provided for themalfo, by
affigning fuch perfons to the care of the
rich.Nay he has put an extraordinary mark
of fav or on them,gi ven them the honor ot
being his proxies and reprefentati ves,made
them letters of Attorny fas it were) to
demand relief in his name, and upon his
account. And tho tis too true, that even
that Autority will not prevail with many
of the rich to open their purfesj yet even
in this Age of frozen charity , there arc
Itill fome who remember upon what terms
they received their wealth , and employ
it accordingly. And tho the number of
them is not fo great as were to be wifht,
yet there are in all parts fome fcattered
here and there like Cities of refuge in the
Land, Deut. 19. 2. to which tliefe poor
diftrefied creatures may flee for fuccour.
And 1 think I may fay, that between
the legal provifions that are made in this
cafe and voluntary contributions, there
are not very many that want the things
that are of abfblute neceflity^: and we
know St. Paul comprizes thofe in afmall
compafs , food and raiment^ and propofes

them

Se ct. III. Of Gods Vnlimited Bouniy, 4i

them asfufficient materials of Content.
I lim. 6. 8. 1 fay not this to contraft
any mans bowels, or Jeflenhiscompallions
to fuch poor wretches. For how much
foevcr they lend, I wilh, a> Joab did h\ an-
other cafe to David, the Lord to hicreafe
it a hundred fold -i 2 Sam, 24. 3 I only
urge it as an evidence of the aflertion I
am to prove , that no man is fo preter-
mitted by God in his difpofal of tempo-
ralis , but that even he that feems the mpft
abandon'd has a iliare in his providence ,
and conlequently cannot juitly murmur ,
fince even this ftate which is the higheft
inftance of human indigence, is not with-
out its receits from God.

12. But the number in this form are
but few 5 compared tothofein a higher:
for between this and the higheft affluence,
how many intermedial degrees are there,
in which men partake not only of the nc-
celTaries , but comforts of life ; that have
not only food and raiment, but their di-
ftindiion of holy-day and working-day
fare and apparel ? He that is but one ftep
advanced from beggary has fo much, he
that has got to a fecond has more then
is neceffary : and fo every degree rifes in
plenty till it comes to vanity andexcefs.

F And

4- The Art of Contentment.

And even there too there are gradual ri-
fings 5 Ibme having lo much fewel for lu-
xury , that they are at as great a lofs for
invention , as others can be for materials,
and complain that there are no farther ri-
ots left for them to effay. How many
are there who have fo cloy'd and glutted
their fenfes , that they want fome other
inlets for plefure, and with the rich man
in the Gofpel, are in diftrefs where to be-
ftow their abundance ?

13. And lure fuch as thefe cannot de-
ny that they have received good things,
yet generally there are none lefs conten-
ted ? which is a clear demonftration, that
our repinings proceed not from any dc^
fed of bounty in God , bat from the ma-
lignant temper of our own hearts. And as
it is an eafier thing to fatisfy the cravings
of an hungry , then to cure the naufeous
recoilings of a furfeited ftoraach s fo cer-
tainly the difcontents of the poor , are
much eafier allai'd then thofe of the rich :
the indigence of the one has contracted
his defireSjand has taught him not to look
farther then a little beyond bare neceffa-
ries, fo that a moderate Alms iatisfies, and
a liberal tranfports him : but he who by a
perpetual repletion has his defires ftretclit

an4

Sect. 111. OfGodsVnLmitedBouniy. 43

and extended , is capable of no fuch fa-
tisfadtion. When his enjoimentsfore-fl-ali
all particular piirfuits , and he knows not
upon what to fallen his next wi(h ; yet e-
ven then he has fome confus'd unform'd
appetites, and thinks himfelf niiferable be-
caufe he cannot tell what would make him
more happy. And yet this is that envi'd
ftate which men with fo much grecdincfs
afpire to: every man looks on it as the top
of felicity to have nothing more to wi(h
in the world. And yet alas even that when
attained, would be their torment. Let men
never think then that Contentment is to
be caught by long and forreign chafes ; he
is likeUeft to find it who fits at home 5 and
duly contemplates thofe bleffings which
God has brought within his reach, of
which every man has a fair proportion , if
he will advert to it.

14. For befidesthefe external accef-
fions ( of which the meaneft have fome,
the middle fort a great deal , and the
uppermoft rather too much) man is a
principality within himfelf , and has in
his compofurc fo many excellent iraprelTes
of his Makers power and goodnefs^that he
need not ask leave of any exterior thing
to be happy, if he know but aright how

F2 to

44 The Art of Contentment.

to value himleif. The very meaneft part
of him , his bodv Js ^ piece of admirable
workman-iripjof a moll iiicomprehenlible
contrivance 5 as the Pfahnift laies , he is
fearfully and wonderfally made^ and tis
aftonifhing to think of what a fymmetry of
parts this beautilul fabric is made up. Nor
are diey only for fliew, but ufe: every
member , every limb is indowed with a
particular faculty to render it ferviceable
to the whole s and fo admirable is the con-
texture of veins and arteries, finewsand
mulcels, nerves and tendons, that none are
fuperfluous,but fome way or other contri-
bute to vegetation, fenfe, or motion. Nay
the moll noble and moll ufeful parts arc all
of them double, not only as a referve in
cafe of mifadvcnture of one part 5 but alio
as an inftance of the bounty of the Donor.
And indeed tis obfervable of Galen in his
writings,that after he had taken great care
toexemthimfelfand allof his profeffion
from taking notice of the Deity, by faying
that to difcourfe concerning the Gods was
the task of fpeculative philofophers 5 yet
coming to write ^e tifii parthim , and con-
fidering the frame ot human bodies, and
therein difcoveringthe wonderful contri-
vance of every part in reference to its lelf,

and

SzCt.Wl. Of Gods Unlimited Bounty. 4J1

and alfo to the whole s their ilrength, a-
gility , and various movement , infinitly
ilirpalling the powers of all Mechanic en-
gines i he leems to have had the fate we
read of Saul in holy Scripture, and againfl:
his genius and purpofe to become a Pro-
phet^; breaking frequently out into Hymms
and facred raptures -, laying, thefe Myfte-
ries are more divine then the Samothracian
or Elcujinian 5 and confefiing they both
ftriftly require and infinitly excel the low
returns of human praife. But beyond the
fabric of parts as organic, what an extract
of wonder are our lenfes, i\\ok fi^vecpera^
tions of the Lord , as the ion of Syrach
rightly ( and by way of eminence) ftiles
them, Ecclus. 17. 5? By tliefe we draw
all outward objeds to our felves. What'
were the beauties of the XIniverfe to us, if
we had not fight to behold them, or the
moll melodious founds^if we had not hear-
ing ^ and fo of the reft. And yet thefe are
not only generally given , but alfo pre-
fer v'd to the greater part of men : and per-
haps would be to more, did not our bafe
undervaluing of common mercies, force
God Ibmtimes to inftruft us in their
worth, by making us feel what ic is to
want them,

15. MUL-

46 The Arc of Contentment.

ly. Multitude of refrefhments
alfo God has provided for our bodies }
particularly that of fleep, of which he
has bin fo confiderate , as in his diilribu-
tions of time, to make a folemn allotment
for it t yet who almoit when he lies down
confiders the mercy , or when he rifes re-
freflit, rifes thankful alfo? But if our reft
at any time be interrupted with the cares
of our mindj or pains of our bodies, then,
( and not till then ; we confider, that tis
God ^du ho gives his beloved fie ep^ P 1 a. 1 2 7 . 2 .
andthink it a bleiling worth our efteem*
Thus it is with health, ftrength, and every
thing elfe : we defpife it whilft we have
it , and impatiently define it whilft we
have it not J but in the interiih fure we
cannot complain, that Gods hand is ihort-
ned towards us, when in the ordinary
courfe of his providence we commonly
enjoy thefe mercies many years > which
we find fo much mifs of, if they be with-
drawn but for a few hours. And in-
deed there is not a greater inftance of
human pravity then our ienfelefs con-
temtof bleflings, merely becaufe they
are cuftomary^ which in true reafon is an
argument why we fhould prize them the
more. When we deal with men, we

dif-

Sect. III. Of Gods Vnlimited Bounty . 47

difcern it well enough. He that gives me
once a hundred pounds, I account not fo
much my benefadtor, as if he made it my
annual revenue-, yet God mull lofe his
thanks , by multiplying his favors 5 and
Ills benefits grow more fnvifible by their
being alwaies before us*

16, But the body (with its enjoi-
ments) is but the lo weft inllance of Gods
bounty : tis but a decent cafe for that
ineftimable Jewel he has put in it : the
foul , like the Ark, is the thing for which
this whole tabernacle was framed, and
that isafparkof Divinity, in which alone
it is that God accomplifhed his delign of
niak'mg man in his own image y Gen. i. 26.
Twould be too long to attemt anexaft
furveyof its particular excellencies 5 the
mere intellediual powers wherewith it is
indued, have exercifcd thecuriofity and
raifed the admiration of the great con-
templatorsof Nature in all ages: yet af-
ter all, of fo fubtle compofure is the foul,
that it is infcrutable even to it fclf: and
tho the fimplefl: man knows he has the
faculties of Imagination, Appi*ehenfion>
Memory, Reflecting ; yet the Icarnedll
cannot aflign where they are feated, or by
what means they operate. Tis enough

to

48 The Art of Contentment.

to us that we have them, and many ex-
cellent ufes for them ; one whereof (and
a moft neceflary one) is a thankful re-
flexion on the goodnefs of God who gave
them. He might have made us in the
very loweft form of creatures, inienfibleas
ilocks or iloaes 5 or if he had advanc'd
us a icep higher, he might have fixtus
among mere animals , tranf cripts perhaps
of the noxious^at the bed of the tamer fort
of beafts: but hehasplac'd us in the high-
elt rank of vifibk^ creatures 5 and not only-
given ®^;5^i;^io:^ over the works of his hands
Pial, 8. 6, but has given us the ufe of reafon
wherewith to rnaiage that foveraignty,
without which we had only bin the more
mafterful fort of brutes*

17. Yet ftiii the foul is to beconfi-
der'dina higher notion, that of its im-
mortality and capacity of endlefs blifs.
And here indeed it owns its extraction ,
and is an image of the firft being, whofe
felicity is coexiftent with himfeif. This
^s it is the moft tranfcendent accomplifli*
ment of our nature, fo it is moft univer-
^^I. Whatever difparity there may be
between man and man in other refpecis ,
yet in this all are equal : the poor beg-
gar at the gate has a foul as capacious of

cter-

Sect. III. Of Gods TJnlimited Bounty. 49

eternal happinefs, as he whofe crumbs he
begs for ( nay fomtimes better prepared
for it, as that parable fliews,Liike 16.21.^
And tho the dignities of earth are the
prize of the rich and noble, the fubtle and
defigning j yet lieaven is as eafily mounted
from the dung-hill as the throne, and an
honeft fimplicity will fooner bring us thi-
ther, then all the Machiaveliaii policy.
"Nay God has not only defign'd us to {o
glorious an end, but has don all on his
part to fecure us of it, fent his Son to lead
us the way, his fpirit to quicken us in
it. We need not difputehowuniverfal
this is :,• tis fure it concerns all to whom
lamnowfpeaking, thofe that are within
the pale of the church : and if it fhould
prove confinM only to them, the more
peculiar is their obligation, that are thus
fingled out from the reft of the world ,
and the greater ought to be their thank-
fulnefs. The heathen Philofopher made
it matter of his folemn acknowledgment
to fortune, that he was born a Grecian and
not a Barbarian : and fure the advantages
of our Chriftianity are of a much higher
ftrein , and ought to be infinitly more
celebrated . The Apoftle we find often ap-
plauding this glorious privilege , as that
G which

50 The Art of Contentment.

which makes fellow citizens with the
SaintSy and of the houshold of God^^^L^.
I p. nay which elevates us to a higher ftate,
the adoption of fons^ Gal 4 5, nor only
Sons, but Heirs alfo of God and joint Heirs
with Christy Rom. 8. 17. And what ambi-
tion is there fo greedy which this will
not fatisfy ? yet this is our common ftate>
the birth-right of our regeneration, if
we do not degrade ourfelves, and with
Efau bafely fell our title.

18. And now methinks every man
may interrogate himfelf in the fame form,
wherein y^;^^^4^ did lyimnon 2 Sam, 13. 4.
Pf^ij art thou, being the Kings fon^ thtis lean
from day to day i Why fliould a perfon who
is adopted by the King of Kings, thus
languifli and pine ? What is there below
the fun worthy his noticcjmuch lefs his de-
fires, that hath a Kingdom above it ^ Cer-
tainly did we but know how to eftimate
our felves upon this account , twere im-
poUible for us with fuch fordid condel-
centions to court every petty worldly in-
tereft, and fo impatiently vex our felves
when we cannot attain it. Alas how un-
worthily do we bear the name of Chri-
Ihans, when that which carried the Fore-
fathers of our Faith thro themoft fiery tri-
als '

Se c T . 111. Of Gods Vnltmited Bounty, 5 1

aIs,cannot fupport us under the diiappoint-
jnent of any extravagant defires?They had
fuch reJpeH to the reiompence of the reward^
Heb. 1 1. 26. as made them cheerfully ex-
pole their Fame to ignominy^their goods
to rapine, their Bodies to the mod exqui-
fite tortures , and their Lives to death. Yet
the fame hopes cannot work us to any
tolerable degree of patience , when we
fuffer but the fmallell diminution in any
of thefe. What fhall we fay ? Is Heaven
grown lefs valuable , or Earth more then
it was then ? No furely , but we are raore
infatuated in our ellimates : we have fo
long abetted the rivalry of the hand-maid,
that the Millrefs , like Sarah , appears
defpicable. Like Jonah we fit down fuU
len upon the withering of a gourd, never
confidering that God has provided us a
better fhelter, a hiiildhig of God eternal in
the Heavens^ 2 Cor. 5. i. Indeed there
can be no temporal deftitution fo great,
which fiich an exfpediation cannot make
fupportable. Were we in Jobs condition
fitting upon a dunghil , and fcraping our
felves with apotflieard, yet as long as we
can fay with him our Redeemer liveth^ Job.
ip. 2 f . we have all reafon to fay with
him zlio iblef^ed be the name of the Lord.
G 2 Chap.

5z The Art of Contentment,

Chap. 1 . 21. What a maduefs is it then
for us to expofe our felves to be pierc'd
and wounded by every temporal adverfi-
ty , who have fo impenetrable an armour ?
nay what an ungrateful contumely is it
to that goodnefs of God, to flisw that we
cannot make him a counterpoife to the
moft trivial fecular fatisfadtion ? on which
account fure he may again take up that
exprobrating complaint we find in the
Prophet, A goodly price that 1 was valued
at by them, Zac. ii. 13.

19. But how mean foever he is in our
eiesjtho C^r(/?feem the fame to us in his
glory which he did in his abjeftion , to
have no beauty that we flioulddefire him ;
yet he puts another rate upon himielf,
and tells us that, he that loves Father or
Mother ^ Son or T^aughter more then me y
is not worthy of me. Mat. 10.37. Now our
love and our joy are paffions coincident ,
and therefore whatever we joy more in
then we do in him , we may be prefum'd
to love better 3' and if he cannot endure
the competition of thole more ingenious
objedls of our love he there mentions, how
will he fufFer that of our vanities , our
childiih wanton appetites? Andyetthofe
are the things after which we fo impati-
ently

S E c T . II I . OfG ods Vnlimited Bounty . 5 3

ently rave. For I believe I may truly
alBrm, that if there were a fcrutiny made
into all the difcontents of mankind ^ for
one that were faftned upon any great con-
fiJerable calamity, there are many that
are founded only in the irregularity of
our own defires.

20. B Y what has bin faid we may juft-
ly conclude in the Prophets ^phrafe, Cod
hath not bin totis a wildernefs , a land of
darknefs ^ Jer. 2. 31. but has gracioufly
difpenc'd to us in all our intereits. Ycc the
inftances here given are only common,
fuch as relate to all , or at leaft the far
greater part of mankind : but what vo.
lums might be made, fliould every man
itt down his own particular experiences
of mercy ? In that cafe twouldbeno ex-
travagant Hyperbole v^^e find Joh. 22. 2^.
That even the world it Jelf could not contain
the books which should be written. God
knows our memories are very frail^and our
obfervations flight in this point: yet ab-
ftracting from all the forgotten or negle-
(Sed favors, what vaft catalogues may every
man make to himfelf, if he would but yet
recolle(ft, what effefts he has had of Gods
bounty in giving, of his providence in
proteifling, of his grace in reftraining,

and

54 The Art of Contentment.

and exciting , of his patience in forbear-
ing ? And certainly all thefe produdtions
of the divine goodnefs were never de-
fign'd to die in the birth. The Pfalmift
will tell us, the Lord hath fo don his mar»
^uellous ii'orksy that they ought to be had in
7tmemhrance,Y(. iii .4.Let every man then
make it bis dally care to recount to him-
lelf the wonders Go d hath don, as for the
children of men In general, fo for him-
lelf in particular. Wlien the Ifraelites
munrmred under their bondage, Pha'
raoh imputes it to their idlenefs , and
prefcribes them more work, as the rea-
dieft cure : a piece indeed of unhuman
Tyranny in him, but may with equity
and fuccefs be prafticed by us upon our
felves. When we find our appecires mu-
tinous, complaining of our prefent con-
dition, let usfetour felves to work, im-
pole it as a task upon our felves to re-
collect the many inftances of Gods mer-
cies. And furely if we do it fincerely,
and with intention 5 we cannot have pail
thro half our ftages , before our fullen
niurmures will be beat out of counte-
nance, and retire with fhame , when they
are confronted with fuchacloudof wit-
nelles, fuch fignal teftimonies of Gods

good

Sect. III. Of Gods Unlmited Bounty, 55

goodnefs to us. For when we hav^e mu-
fter'd up all our little grievances, moft
critically examin'd all our wants, we ihall
find them very un proportionable to our
comforts, and to our receits ; in which
comparative notion^ the nextSedion h
to Gonfider them.

S B C T.

56 The Art of Contentment.

Sect. IV.

Of the furplujage of our Enjoiments
above our Sufferings.

i.'T^O regulate our eftimate of thofe
-I things which we either enjoy or
fuflfer, there are three precedent queries to
be made : the firft of their number or plen-
ty^ the fecond of their weight, the third
of their cojiftancy and continuance* for
according as they partake more of thefe
properties, every good is more good, and
every evil is more evil. It will ^therefore
be our fbeft method of trial in the pre-
fent cafe, to compare our bleffings and our
calimities in thefe three refpeds.

2. An D firft in that of plenty, the
mercies of God are the fource of all our
good , are iet out to us in holy fcripture
in the moft fuperlative ftrein,They are mtiU
utudes,V^2iL 1 02. 20. Tlenteom redemtioriy
Pfal. 130,7. as high as the heaven ^ Pfal.
103. ir. He fills all things living with
flmteonJnefs^V^2i\. 14J. 16. His mercies in-
deed

Se c T . I V, Enjoments above bufferings. 5-7

deed are luch as come not within the com-
pafs of number, but ilretch themfelves
to infinity, and are beft reprefented by
fuch a calculation as God made to c/^-
braham^ when he fliew'd him thenume-
roulnefs of his potlerity by theinnume-
rablenefs oftheitars5Gen, 15-. j. Were
there but a fingle mercy apportioned to
each minute of our lives, the fum would
arife very high : but how is our Arith-
metic confounded, when every minute
has more then wecandiilindlly number ?
for befidcvS the original ftock mentioned
in the la{l-Se(flion,and the acceflfion of new
bounty , the giving us fomwhat which
we had not behove y what an accumula-
tive mercy is iu the preferving what we
have < We are made up of fo many pieces,
have fuch varieties ot interefts, ipiritual,
temporal, public, and private ^ for our
felves, for our friends, and dependents ;
that it is not a confuled general regard that
will keep all thefe in fecurity one moment.
We are like a vaft building, which cofts
as much to maintain, as to ered:. And
iiideed confidering the corruptiblenefs of
our materials, our prefervation is no lefs
a workot Omnipotence, then our firft
forming: nay perhaps tis rather a greater.

H Our

58 The Art of Contentment.

Our original clay tho it had no aptnefs,
yet it had no averfions to the receiving
a human form s but was in the hand of the
potter to make it what he pleafed : but we
now have principles of decay within us,
which vehemently tend to diflfolution •
we want the fupplies of .feveral things
without us, the failing wherof returns us
again to our dud. Nay we do not only
need the aid , but we fear the hoftility of
outward things. That very air which fom-
times refrefhes us, may at another ftarve
and freeze us : that which warms and
comforts us, has alfo a power of confu-
ming us. Yea that very meat which nu-
rifhes, may choak and ftifle us. In a
word there is no creature fo defpicable , fo
inconfiderable, which may not fomtimes
ferve usj and which may not at any time
( if God permit) mine us. Now whence
is it that we fo conftantly , fo frequently
find the good, the benign efficacy of thefe
things, and fo feldom, fo rarely the evil ?
whence I fay is it, but from the active
unwearied providence, which draws forth
the better properties of the creatures for
ourufe, and reftrainstheworfer for our
fecurity? which with a particular adver^*
tence watches not only over every Per-

fbn,

S E c T . IV. Enjo intents above Sufferings, 59

fon, but over every feveral concern of that
perlon. And how aftonifliing a contem-
platicn is this < If the mere ebbing and
flowing of thefea, put the Phiiofopher
into ftich an extafy , that he flung hiuifelf
intoit, becaufehe could not comprehend
theinfcrutablecaufe of it ? in what per-
petual raptures of admiration may we be^
who have every minute within us, and
about us, more and greater wonders, and
thofetooin our favor, when we deferv^e
rather the divine power fliould exert it felf
inourdellruftion?

3. But alas our danger from the vi-
fible creatures,is little compared with thole
from the fpirits of darknefs. iVe wreHle
not only with jlesh and blood , but ijuith
Principalities and Towers^ with fpiritual
wickednefs^^c, Eph, ^.12. So inveterate
is the enmity between the Serpent and
th^Jeed of the Woman in general, that
he watches all advantages againft us , not
only in our fouls, but even our bodies,
our goods,and in every part of our con-
cerns. Thus we iee he not only aflaulted
Jobs foul by the wicked infinuations of his
Wife, bvt(wich more effedj his body
withboiles and fores 5 his poffeflions by
the Chaldeans and Sabeans , and the i-
H a mages

6o The Art of Contentment.

mages of hinifelf, his deareft Children, by
awindfromthe wildernefs. Job. i. And
can we think his ma-ice is now worn out ?
no furely he ftill wifhes as ill to mankind
as ever, and we fliould foon fee the woful
effe(5ls of it, did not the fame power which
lethimloofe for y^^i" trial, reitrain him
for our fafety. Nay had he but power
to affright, tho not to hurt us, even that
would make our lives very uncomfortable.
V/e cannot hear the relation of Sprights
or apparitions, but our blood chills upon
k^ and a horror runs thro our veins ; what
fliould v/e then do if hefliould make his
nighti. walks thro our chambers, and with
hisiHu/ory terrors did urb our reft f Yet
all this and much more he would do, if
God did not chain up this old ^Dragon ,
Rev. 20. Nay if he were not at the ex-
pence of a guard about us, andthofeno
lefs then Angels. I fliall not difpute whe-
ther every perfon hath not his pecuhar
Guarduin: for tho many have not impro-
bably afierted it, we have ground enough
of acquiefcence in the general affirmati-
on of the Apoftle, that they are all mini-
firing Spirits^ fmt forth to minifterjor them^
who shallbe heirs of Salvation^ Heb. 1.4.
And now if the Reader pleafe to fum up

how

Sect. IV. Enjoiments above Sufferings, 6 1

how many are his concerns^and how many
are the dangers which await him in them
all, he cannot fure render the account of
thofe mercies which preferve the one, and
divert the other, in any other Phrafe then
that of the Pfahniit , They are more then I
am able to exprefs, Pfal. 40. 7.

4. W E may now challenge the moil
miferable^ or the moft querulous man
living, to produce caufes of complaint,
proportionable to thofe of thankf-giving.
He that has the greateft ftock of calami-
ties, can never vie with the heaps of be-
nefits; thedifproportion is greater then
that of the armies of Ahab and Benha-
dad^ I Kings, 20. 27. whereof the one
w2is\ikQtwo little flocks of Kids, the other
filled the country, God has told us that
he afflicts not wiUingly^ nor grieves the chiU
dren of men,, Lam. 333. whereas on the
contrary, he delight eth in mercy ^ Mich. 7.
18. We may judge by our (elves which
he is the hkelieit often to repete,tliore afts
which he doth with regret andrelu«iiancy,
or thofe which he do's with plefure and
delight. But we need no inferences where
we have the atteftation of experience.
Let every man therefore make this his
judge in the cafe, let him every night

re-

6i The Art of Contentment.

recoiled:, how many things within and
about him he is concern'd in, and confi-
der how many of thofe have bin preferv'd
intire to him, ftill accounting every thing
fo continued as a new donation. If he
begin with his Spiritual ftate, tis too pof-
fiblehemay foratimesfind he has loft his
innocence, committed fome, perhaps ma-
ny fins : but even in thefe he will find
caufe to jultify God, if he do but recoi-
led with what inward checks and admo-
nitions, and outward reftraints, God has
endevored to bridle him. If he will break
thro thofe fences, that do's not at all de-
rogate from the mercy of God which fo
guarded him, but it rather illuftrates his
goodnefs , that after fo many quenchings
of his Spirit, do's yet continue its influ-
ence. So that even he that has the moft
deplorably violated his integrity, is yet to
confefs that Gods purpofe was to have
preferv'd it intire : and he might really fo
have kept it, had he compli'd with thofe
aids which were afforded him. But in tem-
poral concerns we are not fo apt to under-
mine our fclves, and therefore (hall much
more rarely find we have fuffer'd detri-
ment in them, then in our fpiritual-, but
are there ordinarily like to meet with a

better

Sect. IV. En]oiments above Sufferings. 63

better account. Let a man therefore con-
iider what is lacking to him of all the fe-
cular good things he had in the morn-
ing , and tell me whether for the moft
part he may not give fuch an account,
as the Ifralitish officers did of their men
after the flaughter of the Midiamtes, that
he hath not loft one. Num. 31. 30. Or if
fomtimes he do fuffcr a diminution , yet
at the worft he will find that many more
good things have bin preferv'd to him,
then have bin taken from him. A man
may perhaps meet with fome damage in
his eltate, yet tis manifold odds that that
damage is but partial, and that he has
ftill more left then is loft. Or if it be
moreintire-jyetifhehave his health, his
limbs, his fenfes, his friends, and all things
befide his eftate left him, fo that for one
thing he has loft, he ftill retains a multi-
tude, he may fay of it as the Difciples of
the few \uOZNts>^what is this among fo many 1
Mar. 14. 17. Ariftipptis b^ing bemoan'd for
the lofs of a Farm,repli*d with fome (harp-
ne(s upon his Condoler, you have but one
field, and I have yet three left, why fhould
I not rather grieve for you ? intimating
that a man is not fo much to eftimate what
he has loft, as what he has left. A piece
' of

^4 The Art of Contentment.

of wifdom which i£ we would tranfcribe
we might quickly convince our felves^thaC
even inourmoft adverfe efrate there arenas
Elijah fpeaks, more with us then agairiji us^
2 King.6.i(5. that our enjoiments are more
then our fufFerings,and Gods ads of grace,
do far out- number thofe of his fe verity.

J. A N D as they do out- number, fo alfo
do they out- weigh them. The mercies
we receive from Godare(asthe lail Se-
(Stion has (hew'd) of thegreateft impor-
tance-,the moft lubftantial iolid goodsjand
the greateft of all, I mean thofe which
concern our eternal ftate, are (o firmly fixt
on us, that unlefs we will voluntarily quit
our clame, ris not in the power of men
or devils to defeat us. Light bodies are
eafily blown away by every guit of wind, ,
but this weight of glory ^ as the Apoftle calls
it, 2 Cor. 4. 17. contiimes firm andfta-
ble, is proof againft all ftorms, like the
shadow of a great rock in a weary Land.
Ifa. 32,2. Thole dark adumbrations we
have of it^might have lerved to refrefli and
deceive the tedioufnefs of our pilgrimage ,
and therefore the moft formidable cala-
mities of this life are below all mefures of
comparifon with this hope of our calling,
this riches of the glory of our inheritance . ;

Eph,

Sect . IV. Enjoiments above (ujferings. 6y

Eph. 3 1 5. The heavieft and mo ft: pref-
ling ot our aiBidrions are to that , but like
the fmall duft of the balance-. Efa.40. 15.
So that if we Ihoiild here fl:op our inqui-
fition , we have a fufScient refolution of
the prelent queftion :, and mult conclude,
that God has given us an abundant coun-
terpoifeof all we either do or can fuffer
here.

6. 1 F therefore there be any fo for-
lorn as to temporals , that he can fetch
thence no evidence of Gods fatherly care
of him a *yet this one confiJeration may
folve his do'ubts, and convince him that
he is not abdicated by him. We read of
no gifts K^brahamgzvc Ifaac^yQ.t to the
fons of the concubines tis faid he did. Gen.
25. 5. It had bin a very fallacious infe-
rence , if Ifaac fhould have concluded
himfelf neglected ^ becaule his far greater
portion was but in reverfions. And it
« will be the fame in any of us, if we argue
an unkindnefs from any temporal wants
who have the entail of an eternal inheri-
tance. But furely God do's not leave himfelf
without witnefs^ A<3:. 14. 17. even in fecu-
lar thingsj there is no man breathing but
has fome bleflingsofhislefr hand, as well
as his right , as I have already mentioned :

I and

66 The Art of Contentment.

and unlefs it be fome few prodigies of Ca-
lamity, in whofe punilhment or patience
Goddefigns fignally to glorify himfelf,
there are none who enjoy not greater com-
forts of life then thofe they want , I mean
fuch as are really greater , tho perhaps
to their prejudicated fancies they do not
appear fo. Thus in point of health , if
a manbedifaffefted in one part, yet all
the reft of his body maybe (and often
is ) well i or if he have a complication,
and have more then one difeafe, yet there |
i^ no man that has alitor halffo many
as are incident to human bodies ^ fo that
he is comparatively more healthy then
iick» So again it is not very common
for a man to lofe a limb , or fenfe : the
generallity ofmenkeep them to their laft^
and they who do , have in that an over-
balance to moft outward adverfitjes 5 and
even they who are fo unhappy to lole
one, yet commonly keep the reft i at leaftt
the Major part. Or if at any time any
man is left a mere breathing trunk y yejc
it is by fuch ftupifying difeafes as dead
the Icnfe, or fuch mortal ones as foo.a
take them away :>• and fo the remedy o-^
vertakes the Malady. Befides it pleafe$
God very often, to make compeniatioii

for

Sbct. IV. EnjoimtHts above Sufferings. 67

for the want of one member or faculty by
improving theufeof another. We have
ieen feet fuppH' aU the neceflary ufes of
hands to thofe who h^v'C had none; and
it '\% a thing of daily obiervation, that meii
that are bimd, havethe greater internal
light; have their inteileds more vigo-
rous and aftive, by their abltraftions from
V^ifible objeds.

7. Thus alfo it is in the matter of
wealth: he that is forced to get his bread
by the Iweat of his browes, tis true he
cannot have thofe delicacies wherewith
tieh men abound 5 yet his labor helps him
to a more poignant, a more favory fauce
then a whole College of Epicures can
Compound. His hunger gives a higher
guft to his dry cruft, then the furfeited
ftomach can find in the moft coftly , moft
elaborate mixtures: fo verifying the ob-
fervationof Solomon^ The full foul loatheth
the hony comb , but to the hiingrj foul ^-
very hitter thing is fweet , "Prov. 27. 7. He
cannot indeed Jiretch himfelfttpon hts bed of
Ivory , Am. 6.4. yet his ileeps are foun-
der then thofe that can. The wife man
tell us, and experience do's fo too', that
the fleep of a laboring man is fweet. Ecclus.
5 12. He is not cloathed gorgeoufly,
I 2 has

(J8 The Art of Contentmenu

has not the fplendor of glittering apparel,
(o neither has he the care of contriving j
it, the fears of being foreftal'd in a new •
invention, or any of thofe unmanly fo-
licitudes which attend that vanity. He
has the proper genuine ufe of clothing ;
the preventing ihame and cold, and is
happily deccrmin'd to that which the wifer
men of the world have voluntarily chofen.
Toconclude> he has one advantage be-
yond all. thele ; his neceflities refcue him
from idlenefs^andall its confequent tem-
tations •, which is fo great a benefit, that
if rich men be not their own taskmafters
as his wants are his, if they do not pro-
vide themfelves of bufinefs , that one
want of theirs is infinitly more deplora-
ble then all his : and he is not only hap- ^
py comparatively with himfelf , in ha?
ving better things then he wantSi but with
them alfo.

8. I F we come now to reputation ^
and fame, the account will be much the
fame* He that is eminent in the world for
f ome great atchievement , is let up as an
objedt of every mans remark ; where as his
excellencies on the one hand are vifible,
fo his faults and blemifiies are on the o-
fher. And as human frailty makes it top

pro?

Se Ct . IV. Enjoiments above Sufferings. 69

probable thefe latter will be really more,
io human envy makes it fure chat they
fhall be more preciiely , more curioully
obferved, and more loudly blazon'd. So
that upon the whole, a good quiet fecu-
rity , tho it be not the road to glory, yet
is the likelieft fence againft infamy. And
indeed he that can keep up the repute
of a fober integrity within his own pri-
vate fphere , need not envy the trium-
phant Tallies of others, which often meet
with a fatal turn at the latter end of the
day. But twill be faid that even that
more moderate fort of reputation is not
every mans portion, but that many lie un-
der great ignominy and fcandals. I fhall
here ask whether tho fe be juftor unjull:
If they be juft they belong not to our
prefent fubjedl , which relates only to
thofe infliftious which are the effe(Sls of
Gods immediate providence, not of our
own crimes • for I never doubted but that
by thofe wemay diveftour felves of any,
nay of all the good things God has de-
iign*d us. But if the obloquie be unjuft,
tis probable that tis taken up only by ill
men, and that the good pals a moree-
quitable fentence 5 and then furely the
ifitteftation of a few luch> is able to out-
weigh

70 The Art of Contentment.

weigh a multitude of the others. And in
this cale a man may not only find pati-
ence but plefure in reproches. Socrates
lookt with trouble and jealoufy on him-
felf vvSen ill men commended him, fay-
ing, What ill have I don ? and fure a Chri-
llian has a farther reafon to be pleas'd
with their revilings, they being hisfecu-
rityagainft the 'x^'<7^ pronounced to thofe
whom all men /peak well oj\ Luk. 6. ^6.
Butfomtimesit happens, that even good
men are feduc'd) and either by the artifices
of the wicked, or their own too hafty cre-
dulity, give credit to unjuft reports. And
this 1 confefs is a (harp trial to the injured
perfon : yet even this cannot often be uni-
verfal, there can karcebe any innocence
lb forlorn but that there may be opportu-
nities of electing it to fome or other, and
by them propagating it to more,and if the
cloud ever come to bedifpers'd, their famfe
will appear with the brighter lufter. But
if none of this happen, they have yet a
certain and more blefled retreat ^ eVelian
appeal to the unerring judg, who never
beholds us with more approbation , therk
when we are under the unjuft condemna-
tion of men. Indeed w^ have then ^
double tie upon him, not only his juftic^^

but

Sect. IV. Enjoiments above Sufferings, j i

but his pity is concerned in our cafe.
God particularly owns hiinfelf as the re-
fuge of the oppreffed: and there is fcarce
a fliarper and more fenfible oppreflion then
this of Calumny ; yet even this proves ad-
vantage, vi^hilftit procures Gods imme-
ijiate patronage, makes us the objed:s of
his more peculiar care and compaflion,who
can make our right eoujnefs as cletr as the
light, Pfa. 37. 6. if he lee it fit ; but if in
his wifdom he chufe not that for us, tis
comfort enough for us that we have ap.
prov'd it to him. Twas Elkanah's que-
llion to Hannah in her difconfolation ,
Am not I better to thee then ten Sons ? \
Sam. 1 . 8. And fure we may fay the like
of Gods approbation, that tis better to us
I fay not then ten, but tenthoufand Eu-
logics of men. The very Echo of it in
thet«ftimonyof agood confcience is an
unfpeakablecomfortjand this voice founds
more audibly, morefweetly, among the
loudeft , the harflieft accufations of men.
Sp that we fee even this afl'ault too is not
without it$ guard , and thefe waters of
Marah^ Exod. i f « 33 • may be rendered not
Qflly wholfome but pleafant.

9, I have now inftanced in the three
moft general concerns of human life, the

body ,

71 The Art of Contentmenr.

Body , Goods, and Fame, to which heads
may be reduced molt of the afflictions
incident to our outward ftate, as far as
immediately concerns our lelves. But
there is no man (lands fo fingle in the
world, but he has lome relation or friends
in which he thinks himfelf intereffed, and
many times thofe oblique flrokes which
wound us thro them , are as painful as
the more dired:. Yet here alfo God is
ordinarily pleas'd to provide fome allaies ^
if we would but take notice of them. He
who has had one friend die, has ordina-
rily divers others furvi ving s or if he have
not that J ulually God raifes him up others.
Tis true we cannot have a fucceflion of
Fathers and Mothers , yet we often have
of other friends that are no left helpful
to us : and indeed there are fcarce in a-
ny thing more remarkable evidences of
Providence, then in this particular. He
that is able out of Hones to raife up chiU
dren to^ylhraham ^ Mat. 3,9. do's many
times by as unexped:ed a production fup-
ply friends to the delolate. But we do fom-
times lole our friends while they are li-
ving: they withdraw their ktndnefs which
is the foul of friendfliip ; and if this hap-
pen by our own demerit, we can accufe

nei-

Sect. IV- En]otments abo've fiijfenngs. 73

neither God nor them for it: nor can
we rationally exped: that God Ihould pro-
Vide fupplies , when we wiltiilly defpoil
our felves. But when they are unkind
without provocation, then is the feafon
for his interpohtion, whoufes to take up
thofe whofn Father and Mother for fake ^
Plal. 27. 10. and we frequentiy fee iignal
proofs of his care in exciting the compaf-
fions of other friends and relatives, or per-
haps of mere llrangers. Nay fomtinies
God makes the inhumanity of a mans re-
lations, the occalion of his advantage.
Thus the barbarous mahce of Jojephs bre-
thren was the firit ftep to his Dominion
over Egypt. And tis a common obler-
vation in Families, that the moft difcoun-
tenanc'd child oft makes better proof, then
the dearling.

10. We are yet liable to a third affli-
ftion by the calamity of our friends,
which by the Sympathy of Kindnefs pref-
fes us no lefs ( perhaps more ) fenfibly
then our own : but then tis to be confi-
der'dj that theirs are capable of the fame
allaying circumftances that ours are , and
God has the fame arts of alleviating their
burdens 5 fo that we have the fame argu-
ments for acquiefcence in their fuffermgs

K that

74 The Art of Contentment.

that we have in our own ; and fliall do a
more friendly office in impreffing thofe
upon them, then in the moft pallionate a-
dopting their forrows.

II. The laft and greateft difcomfort
from friends, is that of their fin : and if
ever we may be allow'd that difconfolate
ftrein of the Prophet, Efa. 22.4, Turn
aiz'ay from me , 1 will weep bitterly^ labor
not to comfort me > this feems to be the
time. Yet even this vally of Achor is not
without a door of hope^ Hof. 22. 1 5 . A vici-
ous perfon may be recalled, multitudes
have bin ^ fo that fo long as God conti-
nues life, we ought no more to depofite
our hope then to quit our endevor. Be-
fides there are few that make this com-
plaint that have not fomthing to balance ,
orat lead to lighten it. I fliali inftance
in that relation which is the neareft and
moft tender, that of a Parent. He that
has one bad child may have divers good.
If he have but one virtuous tis a very great
mercy, and tis another that he may be
the better taught to value it by the op-
pofition of the contrary. But if any be
lo unhappy as to have many children , and
all to con fume his eies and grieve his heart ,
I Sam. 2. 33. it may be a feafonable reflexion

tor

Sect. IV. Enjoiments above Sufferings. 7 5

for him to examin how far he has con-
tributed coic, either by £/i^j fond indul.
gence , or by a remifs and cauelcfs edu-
cation : or which is worlt of all, by his
mod impious example. If any , or all of
thefe be found the caufe, he is not fo much
to feek for allaies to his grief, as for par-
don of his fin ; and when he has peni-
tently retrafted his own faults, he may
then have better ground of hope that God
may reform thofe of his children. In the
mean time he may look on his own af-
fliftion in them as Gods difcipline on him ,
and gather at leall this comfort from it ,
that his heavenly father has more ciKe of
him then he had of his s and do's not leave
him uncorrected.

12. Thus we fee in all the concerns
{ which are the mofl: common and im-
portant of human life, and wherein the
jufteft of our complaints are ufually found-
ed) there is fuch a temperature and mix-
ture, that the good do's more then equal
the ill 3 and that not only inthegrofler
bulk, when our whole ftate is weighed
together, but in every fingle branch of
It : God having herein dealt with this
httle world Man, as he has don with the
greater, wherein he is obferv'd to have

K 2 fur-

7 6 The Art of Contentment.

furnllhed ever^/ country with Specific re-
medies for their peculiar dileafes. I have
only giv^n thefe fliort hints by way of
effay and pattern for the Readers contem-
plation, which when he fliall have ex-
tended to all thofe more minute particu-
lars wherein he is efpecially concern d,
more curioufly compar'd his fufFerings
with his allaics and comforts > I cannot
doubt but he will own himfelf an inftance
of the truth of the prefent Thefis , and
confefs J that he has much more caufe of
thankfulne ib then complaint.

13. This 1 fay fuppofing his afflidi-
ons to be of thofe more foHd and confide-
rableTort I have before mentioned. But
how many are there who have few or none
of fuch, who leem to be fcated in the land
of Goshen^ in a place exenit from all the
plagues that infeit their Neighbors < And
thofe one would think fliould give a rea-
dy fuffrage to this conclufion, as having
no temtation to oppugn it 5 yet I doubt
tisfar otherwife, and that fuch men are
ofallthemoftunfatisfied. For tho they
have no crofles of Gods impofing , they
ufually create a multitude to themfelves.
And here we may fay with David^ it is
better to fall into the hand of Godthenin^

to

Sect. IV. Enjoiments above Sufferings. 77

to the hand of man^ 2 Sam, 24. 14. tis ealier
to bear the afflidioiis God fends5chen thofe
we make to our felves. His are limited
both for quantity and quaUty , but our
own are as boundlefs as thole extravagant
defires from which they fpring.

14. And this is the true caufe why
contentment is fo much a ftranger to thofe
who have all the outward caufes of it.
They have no definite mefure of their de-
fires 5 tis not the fupply of all their real
wants will ferve their turn : their appe.
tites are precarious and depend upon con-
tingencies. They hunger not becaufe
they are emty , but becaufe others are full.
Many a man would have liked his OAva
portion well enough, had he not feen an-
other have fomthing he liked better. Nay
even the moil inconfiderable things ac-
quire a value by being anothersj when
wedefpife much greater of our own. A*
hab might well have latisfied himfelf with
the Kingdom of Ifrael^ had not Nahoths
poor plot laid in his eie i but fo raving
were his defires after it, that he difrelifhes
all the pomps of a Crown, yea the ordi-
nary refrelhments of Nature, can eat no
bread tiW he have that to furnifli him with
Sallads. i Kings 21. 2. And how many

arc

78 The Art of Contentment.

are there now adaies whofe clothes fie un»
eafy if they fee another have had but the
luck to be a little mo^e ino^enioafly vainj
whofe meat is unfavory it chey have iccn
but a greater rarity, a newer cookery at
anothers Table : in a word who make
other peoples exceffes the ftandard of their
own felicities ?

ly. Nor are our appetites only ex-
cited thus by our outward objefts, but
precipitated and hurried on by our inward
lults. The proud man fo longs for ho-
mage and adoration , that nothing can
pleafe him if that be wanting. Haman
can find no guft in all the fenfualities of
the Terfian Court, becaufe a poor defpi-
cable Jew denies his abaifance 5 Eft. 5.13.
The luftful fo impatiently purfues his im-
pure defigns, that any difficulty he meets
in them , makes him pine and languifli
like Amnon^ who could no way recover
his own health but by violating his lifters
honor, 2 Sam. 13. i^. The revengeful la-
bors under an Hydropic thirft till he have
the blood of his enemy ; all the liquor of
Abfahms flieep-flieering could not quench
his, without the flaughter of his brother,
2 Sam. 13.22. And thus every one of our
paflionskeepsus upon the rack till they

have

Sect. IV , Enjoiments above Siijferings. y^

have obtained their defigns. Nay when
they have, the very emtinefs ot thofeac-
quilitions is anew torment^and puts us up-
on frelh purfuits. Thus between the im-
petuoufnefs of our dcfires, and the cmci-
nefs of our enjoiments , we ftiU difquiet
ourfehesin vain, Pfa. j^^.y. And whil'ft
we have fuch cruel task-mafters, tis not
ftrange to find us groaning under our bur-
dens. If we will indulge to ail our vi-
cious or foolifli appetites, think our lives
bound up with them , and folicite the
fatistaftion of them with as impatient a
vehemence , as Rachel did for children

iGen. 30. 1 .give me them or I die : no won-
der that we are alwaies complaining of
didippointments, lincein thele the very
fuccefs is a defeat, and is but the exchang-
ing the pain of a craving ravenous fto-
mach,for that of a cloi'dand naufeated.
Indeed men of this temper condemn them-
1 felves to a perpetual relllefnefs: they are
/ like phantaftic mutineers, vi^ho when their
fuperiors fend them blanks to write their
own conditionSjknow not what will pleafe
them : and even Omnipotence it felt can-
not fatisfy thefe till it have new mould-
ed them, and reduced their defires to ^
certainty.

T(J* Bur

go The Art of Contentment.

i6 Bu T in the mean time how un-
juftly do they accufe God of illiberality,
becaufe every thing anfwers not their hu-
mor? He has made them reafonable crea-
tures , and has provided them iatisfafti-
ons proportionable to their nature 5 but i
if they will have wild irrational expecta-
tions, neither his wifdom, norhisgood-
nels is concern'd to fatisfy thofe. His
fupplies are real and Iblid, and therefore
have no correfpondence to imaginary
wants. If we will create fuch to our felves
why do we not create an imaginary facis-
faftion to them ? Twere the merrier fren-
zy of the two, to be like the mad^;^^^-
manyXXv^t thought all the fliips that came
into his harbor his own : and twere bet-
ter Ixion like to have our Arms fiird with
a cloud, then to have them perpetually
beating our own breads , and be ftill tor-
menting our felves with unfatisfiable de-
fires. Yet this is the (late to which men
voluntarily fubjeftthemfelves, and then
quarrel at God becaufe they will not let
themfelves be happy. But fure their ve-
ry complaints jufiify God, and argue that
he has dealt very kindly with them, and
afforded them all the neceflary accomo-
dations of life : for did they want them ,

they

Se c T . IV. Enjoments above Sufferings. 8 1

they would not be fo fenfible of tHe want
of the other. He that is at perfed: eafc
may feel with fome vexation the biting
of a flea or gnat, which would not be
at all obfervable if he were upon the rack.
And (hould God change the fcenc , and
make thefe nice people feel the deftitu-
tion of neceflfaries -, all thefe regrets about
fuperfluities would be overwhelmed. In
the mean time how deplorable a thing is
it, that we are ftill the poorer for Gods
bounty , that thofe to whom he has o-
pened his handwideft, fhould open their
mouth fb too in outcries and murmurs?
For I think 1 may fay that generally, thofe
that are the fartheft remov'd from wajit,
are fo from content too •, they take no
notice of all the real fubftantial blcflings
they enjoy, leave thefe ( like the ninety
nine flieep in the wildernefs ) forgotten
and negleded, to go in queft after fome
fugitive fat isfaftion , which like a fliadow
flies ftill fafter in proportion to their pur-
fuit.

17. And now would God they could
be recalled from this unprofitable chafe ,
andinfteadof the Horfleeches note, Give^
give ^ Prov. 30. I J. take up that of the
Pfalmift , ffhat shall I render to the Lord

L for

82 The Art of Contentment.

for all the benefits he hath don unto ?ne?^Qi»
1 1 6. 12. Let them count how many va-
luable or rather ineftimable things they
have received from hismercy, and then
confront them with thofe corrections they
have found from his juftice j and if they
do this impartially, I doubt not they will
find wherewithall to check their higheft
mutinies ; and will join with me in con-
feffing, that their good things abundantly
outweigh their ill.

i8. I F now we carry on the compari-
fon to the laft circumftance, and confider
the ConftancyjWe fliall find as wide a diffe-
rence. Let us take the Pfalmifts teftirao-
ny , and there will appear a very diftant
date of his mercies and puniihments. His
mercies endure for e^ver^ Pfa, 136. whereas
his wrath endures but the twinkling of an eie^
Pfa. 30. 5. And accordingly God owns
his adls of feverity as his firange worky Ifa.
28. 2i> that which he reforts to only up-
on fpecial emergencies } but his mercies
are renewed every mornings Lam. 3. 2jr.
and doubtlefs we may all upon trial affirm
the fame. There are many of the moft ne-
ceCTary comforts of life which do not on-
ly fomtimes vilit us as guefts, but dwell
with us as inmates and domeftics. How

many

Sect. IV. Enjoim^ nts aho i:e Siijfering:^, 8 J

many are there who have lived ia a per-
petual affluence from their cradles to their
graves> have never knovv^n what it h to
want? And tho the goods of fortune are
perhaps lefs con(tant to fome, yet the
refrefhmentsof nature are ufually lo to
us all. We eat and drink, we Deep, we
recreate, we converfe in a continued cir-
cle^ and go our round ahnoft as conftant-
ly as the Sun do's his. Or if God do's
fomtimcs a little interrupt us in it, put
fome Ihort reftraint upon our refrefli-
ments , yet that comparatively to the
time we enjoy them, is but proportiona-
ble to the flop he has fomtimes made of
the Sun, Jof. lo. 13. 2 Kings 20. 8. or of
thefea, Exod. 14.21. whichas they were
no fubverfions of the courfe of nature,
io neither are thofe ihort paufes he fom-
times makes , a repeal of thofe fixt and
cuftomary benefits his providence ufually
allots us. But who is there can fay that a-
ny one of his afflicSlions has bin of equal
continuance, or has preft him with fo few
intermiflions ? Perhaps he may have mill
fome few nights lleep : but what is that to
a twelve-months, or perhaps a whole lives
enjoying it^ Tispofliblehis ftomachand
his meat have not alwaies bin ready to-
L 2 gether-.

84 The Art of Contentment.

gethcr ; but how much oftner have they
met to his delight ? and generally thofe
things that are moft ulcful , are but rarely
interrupted. Nay to a great many even
the dehcacies of lite are no lefs conftant,
andtheir luxuries are as quotidian as their
bread : whereas unlefs their vices or their
thncies create uneafinelTcs to them, thofe
that come immediately from Gods hand ,
make long intermiffions and fliort ftaies.
Yet for all this they that iTiould mefure
by theunceffantnefsof mens complaints,
would judg that the fcene was quite re-
verft , and that our good things are, as
Job i^Q^ks^Jwifter then a weavers shuttle^
Job. 7. 6, whilft our ill , like Gehazies
Leprojjy cleave tnfe^arably to us. 2 Kings
5. 10.

19. The truth is, we will not let our
felves enjoy thofe intervals God allowes
us , but when a calamity do's retire we
v/ill ftill keep it in fidion and imagina-
tion 5 revolve it in our minds, andbe-
caufe tis poflible it may return, look up-
on it as not gon. Like Aguifli patients
we count our felves fick on our well- day j
becaufe wc expcd a fit the next. A ftrange
ftupid folly thus to court vexation , and
be miferable in Chimera, Do's any man »

or

Sect. IV. En]oments above Stifferivgs. 85

' or indeed any beatt delire to keep a di-
ftaftful relidi ftill in his mouth, to chew
the cud upon gall and wormwood? Yet
certainly there are a multitude of people
whofe lives are imbitter'd to them mere-*
ly by thefe fantaftic imaginary fufFerings.
Nor do we only fright our felves with
images and Ideas of pad calamities , but
we drefs up new bugbears and mormoes>
are Poetic and aerial in our inventions,
and lay Romantic fcenes of diftrefl'es.
This is a thing very incident to jealous
natures 5 who are alwaies raifing alarms
to themlelves. A fufpicious man looks
I on every body with dread. One man he
' fears has defigns upon his fortune, an-
other on his reputation , perhaps a third
upon his life : whilft in the mean time,
the only ill defign againil him is mana-
ged by himfelf ; his own caufelels fears
. and jealoufies, which put him in a ftate
/ of hoftility with all the world; and do
I often betray him to the very things he
groundlefly fufped:ed. For it is not fel-
dom feen that men have incurrM reall
mifchiefs by a fond folicitude of a*
voiding imaginary ones. I do not que-
ftion but this is a ftate calamitous e-
nough, and fliall acknowledg it very-

like-

86 The Art of Contentment.

likely that fuch perfons ftiall have little
or no truce from their troubles , who
have fuch an unexhaufted fpring within
themfelvesj yet we may fay to them as
the Prophet did to the houfe of Jacobs
Is the fpirit of the Lord Jlraitned ? are
thefe his doings 1 Mich. 2. 7. Such men
muft not cry out that Gods hand lies
heavy upon them , but their own i and
fo can be no impeachment for the truth
of our oblervations , that Gods bleffings
are of a longer duration , keep a more
fixt fteddy courfe then his punilhments.
The refult of all is , that the genera-
lity of mankind have good things ( even
as to temporals) which do in the three
refpeds foremention'd exceed the ill.
I mean the true and real things which God
fends , tho not thofe fanciful ones they
raiie to themfelves.

20. And now why fliould it not ap-
pear a reafonable propolition that men
iliould entertain themfelves with the ple-
fantcr parts of Gods difpenfations to
them, and not alwaies pore upon the
harflier : especially fince the former are
fo much a fairer objed, and perpetual-
ly in their eie , why fhould we look on

the

S B G T. IV. Enjoiments above Siiiferings. 87

the more fadning Ipedlacles of human
frailty or misfortune , thro all the mag.
nifying optics our fancies can fupply,
and perverfly turn away our eies from
the cheerfuUer < Yet this God knows '^
too much the cafe with moft of us. How
nicely and critically do we obferve eve-
ry little adverfe accident of our \\WQ,%'i
what tragical ftories of them do our me-
mories prefent us with ? When alas a
whole current of profperity glides by
without our notice. Like little children
our fingers are never off the fore place ,
till we have pickt every hght fcratch in-
to an Ulcer. Nay like the leuder fort
of beggars, we make artificial fores to
give us a pretence of complaint. And
can we then exped: God (hould concern
himfelf in the cure? Indeed inthecourfe
of his ordinary providence there is no
cure for fuch people, unlefs it be by re-
vulfion , the making them feel the fmart
of fome very great and preffing afflidli-
on. They therefore put themfelvesun-
der an unhappy dilemma, either to con-
tinue their own tormentors, or to en-
dure the fevereft courfe of Gods difci.
pline. Tis true the laft is the more

eli-

88 The Art of Contentment.

eligible } but I am iure the bed way is
to prevent both , by a juft and grateful
fenie of Gods mercies : which will be
yet farther illultrated if wc compare them
with our own demerits.

Sect.

Sect.V. Of our Demerit towards God, 89

SECT. V.

Of our Demerit towards God.

I. TT is the common fault of our na-
-■-ture, that we are very apt to be par-
rial to our felves ^ and to fquare our expe-
ctations more by wliac we wifli , then by
what we deferve. Somching of this is vi-
fible ill our deaUng with men. We oft lo^k
to reap where we have not fawn , Mat. 25.
25, expeft benefits where we do none: yet
in civil tranfactions there areftill remain-
ing fuch footfteps Oi natural jufticc , that
we are not univerfaily fo unreafonable ;
all traffic and commerce fubfifting upon
the principle of equal retribution, giving
one good thing for another equivalent;
fo that no man expects to buy corn with
chaff. Or Gold with drofs. But in out
dealings with God, we put off even this
common equity; arevaftinour expe(3:a-
tions J but penurious and bafe in our re-
turns > and as if God were our fteward, not
our Lord, we require of him with a con-
fidence proper only to thofe who ask their

M own

90 The Art of Contentment.

own: wliilft in the interim, what we of-
fer to him is with fuch a difdainful flight-
nefs, as if we meant it rather an alms then
an homage.

2. God indeed is fb munificent , that
\\Q prevents us with his blejfmg^ Pfa. 2 1 ; 3,
gives us many things before we ask: had
he not don fo, we could not have bin fb
much as in a capacity of asking. But tho
the firft and fundamental mercies are ab-
folute and free^yet the fubfequent are con-
ditional ; and accordingly we find in fcri-
pturc, that God makes no promife either
concerning this life or a better,but on con-
dition of Obedience. The J'ews who had
much larger propofals of temporal happi-
nefs then Chriftians have, yet never had
them upon other terms. God exprefsly
articled for the performance of hisconi-
mandSj and made all their enjoiments for-
feitable upon the fiilure, as we may fee at
large in the book of Deuteronomy. And
under the Gofpie St. Vaul appropriates the
promifes as well of this life as that to come
tintogodlinefs^ i Tim. 4, 8. It will there-
fore be a material inquiry for every man,
whether he laave kept his title entire , and
have not by breach of the condition for-
feited his elamcjeven to the moft common

or-

Sect.V. Of our Demerit towards God. 91

ordinary blefiings > for if he have , com-
mon reafon will tell him he can challenge
none : and that the utmoft he can hope
for, muft be only upon a newfcoreof
unmerited favor.

3 . And here certainly every mouth muft
be flopped^ and all the world become guilty
before God, Rom. 3, ip. For alas who is
there that can lay his obedience has bin
in any degree proportionable to his obli-
gation ? Tis manifeft we have all received
abundantly from Gods hand, but what
has he had from ours ? I may challenge the
beft man, to caft up the account of his
beft day, and tell me whether his receits
have not infinitly exceeded his disburf-
ments : whether for any one good thing
he has don, he has not received many,
Noristhedifparity only in number, but
much more in value. Gods works are per-
fed, all he do's for us like the firft fix dales
proda&ionsy are all very goody Gen, i. but
alas our very righteoujnejs is as filthy rags ,
Efai. 64. 6. we offer himthe blind and the
lame^ Mal.1.9. a few yawning drowfy prai-
ers perhaps,wherein he has the lead (hare :
the fuller current of our thoughts running
towards our fecular or finful concerns.
We drop,it may be, a fcanty Alms, where*

Ms ia

92 The Art of Contentment.

in tis odds our vain-glory fcrambles for
a Ihare with him , if it do not wholly in-
grofl'e it. We fit an hour at a fermon,
but tis rather to here the wit or eloquence
of the preacher, then the word of God.
Like the duller fore of animals , we like
well to have our itching ears Icratcht, but
grow Iturdy and reftive when we fhould
do what we are there taught. In a word
all our fervices at the belt are miierably
maim*d , and imperfed: • and too often
corrupt and unfound. So that God may
well upbraid us as he did Ifiael ^ offer
it now to the governor, will he be pleas' d
with it ? Mai. 1.8. Thefe very iniquities of
our holy things, are enough to defeat all
our pretences to any good from Gods
hand ; yet God knows this is much the befl:
iide ot us : tis not every one that can
make fo fair an appearance as this amounts
to. With many, there is no place to com-
plain of the blemifhesof their lacrifices ,
for they offer none •, of whom we may fay
in the word of the Pfalmift, God is not in
all their thoughts^ Pfal. lo. 4. I fear there
want not thofe who drive away the day ,
the week, naytheyear^ without remem-
bringin whofe hand their time is ^ Pfal.
31. 18. or paying him any folemn tribute

of

Se c T . V. Of our Demerit towards God. 93

of iti who enjoy the fervices of all infe-
rior creatures , without confidering that
theirs are more due to the fupreme Lord :
in a word> who lives as if they were abfo-
lutely independent ; had their exiftence
purely from themfelves, and had no Crea-
tor to whom they owed their being, or
any confequent duty. And fure men who
thus difcard them felves from Gods fami-
lyj have very little reafon to expe(9: the
provifionsof it : yet even fuch as thelc
have the impudence to complain, if any
thing be wanting to their needs ( (hall I
fay) or to their lufts-, can ravingly pro-
fane Gods name in their impatiencies ,
which they know not how to ufe in their
praiers : as if the Deity were confiderable
in no other notion, then that of their ca-
terer or fteward.

4. I F now we ferioufly refleft, what
can be more admirable then that infinit
patience of God :>• who notwithftanding
the miferable infirmities of the pious, and
the leud contemt of the impious, ftill goes
on refolutely in his bounty , and conti-
nues to all mankind fome , and to fome
all his temporal blefllngs ? He has no ob-
ligation of juftice to do k^ for it is no
part of his compact 5 he has none of gra-

ti-

^4 The Art of Contentment.

titude, for he is perpetually affronted and
difobliged. Surely we may well fay with
^avid^ Is this after the manner of men^
O Lordi iChro,iy. 17. Can the high-
eft human indulgence bear any proportion
with his divine Clemency? no certainly,
no finite patience but would be exhaufted
with the thoufandth part of our provo-
cations.

5 . But is not our dealing too as lit-
tle after the manner of men •, 1 mean of
reafonable creatures : for us who have for-
feited our right to all , and yet by mere
favor are ftilT kept in the pofleffion of
many great bleflings : for us to grow mu-
tinous, becaufe there is perhaps fomthing
more trifling which is deni'd us, is fuch
a ftupid ingratitude, as one would think
impoflible to human nature. Should a Te-
nant v/ith us have at once forfeited his
leafe, and malicioufly affronted his Land-
lord 3 he would fure think himfelf very
gently dealt with , if he were fuffer'd to
enjoy but a part of his firlt eftate 5 but
wc fliould think him not only infolent,
but mad, who when the whole were left
him^fhould quarrel and clamor if he might
not have his Cottage adorn'd with marble
floors, and gilded roofs. Yet at this wild

rate

Sect. V. Of our Demerit towards God. 95

rate we behave our ielves to our great
Landlord, grow pettifli and angry if we
have not every thing we can fancy , tho
we enjoy many more ufeful , merely by
his indulgence. And can there be any
thing imagined more unrealonable ? Let us
therefore if not for piety, yet at leaft to
juftify our clame to rationahty, be more
ingenuous •, let us not confult only with
our fond appetites , and be thus perpetu-
ally foHciting their fatisfadion; but rather
refled: on that tenure whereby we hold
what we already have,even that of fupera-
bundant mercy, and fear leaft like infolent
beggersby the impudence of our demands
we divert even that charity which was
defign'd us. In (hort let every man,when
he computes what he wants of his defires ,
reckon as exadtly how much he is fliort
of his duty; and when he has duly pon-
der'dboth, he will think it a very gentle
compoficion to have the one unfjppliedf
lo he may have the ocher remitted 5 and
will fee caufe contentedly to fit down and
fay with honC^Mephiboshesh, What right
have I to cry anymore unto the Kingi 2Sam-
19. 28. But if it be thus with us upon
the mere fcore ot our imperfediions, or o-
mifiion?, what an obnoxious ftate do our

in-

^6 The Art of contentment.

innumerable aftual fins put us in ? If the
fpocs of our facrifices are provoking, what
are our facrileges and bold profanations? If
thole who negled: or forget God are lifted
among his enemies , what are thofe who
avowedly defy him ? Indeed he that fo-
berly confiders the world, and fees how
daringly the divine Majefty is daily af-
fronted, cannot but wonder that the per-
verfionsof our manners^ thofe prodigies
in morality, fliould not beanfwer'd with
as great prodigies in calamity too ; that
we fliould ever have other ruin then that
o£ Sodom, or the earth ferve us for anyo-
ther purpofe then to be, as it was to Korah,
Nunij I ^, our living fepulcher.

6. Nor is this longanimity of God
obfervable only towards the mafs andcol-
led:ive body of mankind , but to every
man in particular, Who is there that if
he ranlack his conference , Ihall not find
guilts enow to juftify God in the utmoft
leverities towards him ? fo that how much
fbever his punifliments are ihort of that,
fb much he evidently owes to the lenity
and companion of God. And who is
there that luffers in this world ths utmoft
that God can infiicSl? We have a great
many fuffering capacities 5 and if thofe

were

Se c T . V. of our Dermrit towards God, 97

were all fiird up to the height, our con-
dition would fcarce differ from that of
the damned in any thing but duration.
But God is more merciful, and never in*
Aids at that rate on us here. Every mans
experience can tell him, tliat God difchar-
ges not his whole quiver at once upon him
but exemts him in many more particulars
then he afflids him ; and yet the fame
experience will probably tell moftof us,
that we are not lb modeft in our aflaults
upon God; we attacque him in all his con-
cerns ( as far as our feeble malice caa
reach ;) in his Soveraigntj^j in his honor^
in his relatives, nay fomtimes in his very
eflence and being. And as they are uni-
verlal in refpecl ot him, fo alfo in regard
of our felves : we engage all our powers
in this war, do not on\y yield (as the A-
poftie fpeaks) our members inylrumeyits of
unr'ighteoufnefs ^ Rom. 6. 18. butweprefs
them upontheferviceof fenfual and vile
lulls, even beyond our native propenfions.
Nor are only the members ot our body»
but the faculties of our fouls alfo thu? em-
ploied •, our underftandings are bufied fiift
in contriving fins, and then excufes and
dilguifesfor them •, our wills are yet more
fturdy rebels ^ and when the uaderftand-

p8 The Art of Contentment,

ing is beat out of all its out- works, yet
fullenly keep their hold in fpight of all
convidlioni and our affcdtions madly rufh
on like the horft into the battle^ Jer. 8.6.
deterred by nothing of danger^lo there be
but fin enough in the attemt.

7. And now with what face can peo«
pie that thus purfue an hoftility, expe<a
that it fhould not be returned to them ?
do's any man denounce war, and yet
expe(5l from his adverfary all the carefles,
the obligements of friendfhip? felf-de-
tence will promt even the meekeft nature
to defpoil bis enemy at leaft of thole
things which he ufes to his annoiance;
and if God iliouldgive way even to that
loweft degree of anger 3 where or what
werewe? forfinceweimploy our whole
felves againft him , nothing but deftru*
^ion can avert our injuries* But tis hap-
py for us we have to do with one who
cannot fear us, who knows the impotence
of our wild attemts, and fo allai's hisre-
lentment of our infolence, with his pity
of our follies. Were ic not for this, we
iliould not be left in a poflibility fo oft to
iterate our provocations ^' every wicked
imagination and black defign would be
at once defeated and puniiht by infatuati-
on

r

Sect.V. Of our VemerU towards God. ^p

on and frenzy : every biajphemous Adie^
iltical fp-ech would wither the tongue,
like thac arm oj Jtroh9am^\\\Q]\ he llrecchc
againlt the Prophet 5 a King, 13. 4. an4
every impious adt would like the prohi-
bited retrofped: of Lots Wife,fix us perpe-
tual monuments of divine vengeance.

8. A N D then how much do we owe
to the mercy and commiferation of our
God, that he Jiijfers not his w hole difple*
fure to arije, Pla. 78. 39. that he abates
any thing of thatjuft feverity he might
ufe tjowards us ? He that is condemned to
the Gallowes , would think it a mercy to
fcape with any inferior penalty: why have
we then fuch mean thoughts of Gods Cle-
mency 5 when he defcends to fach low
compofitions with us r' corrcds us fo light-
ly as if twere only matter of ceremony and
pundilio , the regard of his honor, rather
then the execution of his wrath ? For alas
let him among us that is the moft innocent,
and undelervedly afBided , mufter up his
fins and fufFerings,and he will fee a vaft in-
equality: and (had he not other grounds
of aflurancej would be almoft temted to
think thofe were not the provoking caufe,
they are fo unproportionablyanlwered.
He fins in innumerable inftances, and i%

N I ; pu.

10 D The Art of Contentment.

puni(ht in few 5 he fin's habitually and per-
petually, and fufFers rarely andfeldomi
nay perhaps he has fomtimesfinn'd with
greedinefs , and yet God has puniflit with
regret and relu(3:ancy. How shall I give
thee up O Ephraim ? Hof. i x . 8. And whea
all thefe dilparities are confider'd, we muft
certainly join heartily in Ezra's confef-
iion. Thou O God has punisht us lefs then our
iniquities deferve,'^ZT2i.^, 1 3.

9. N A Y belides. all our antecedent, we
have after guilts no lels provoking, I
mean our ungracious repinings at the
light chaftifements of our former fins,
our out-cries upon every little uneafinefs ,
which may juftly caufe God to turn our
whips into Scorpions 5 and according as
he threatned i/r^^/ Lev. 2^. 18. to punish
^^ /^^ feven times more. And yet e veij
this do's not immediately exafperate him.
The Jews were an inftance how long he
could bear with a murmuring generation*
but certainly we of this nation arc a
greater, yet let us not be high-minded but
fear^ Rom. 11. 20. for we fee at laft the
doom fell heavy tho it w^s protradled,
afiicceflion of miraculous judgments pur-
fuedthofe murmurers, fo that not one
of them entered Canaan. And tisvery

ob-

Sect. V. Of our Demerit towards God. loi

obfervable tliat whereas to other fins Gods
denunciations are in fcripture conditio-
nal andirreverfible ; this was abfokite and
bound with an oath, He [ware in his wrath
that they should not enter into his reft , Pfa.-
pf. II. And yet if we compare the hard*
fhips of the Ifraehtes in the wildernels,
with moft of our fufferings , weihallbe
forced to confefs our mutinies have lefs
temtation, and confequently lefsexcufe;
from whence tis very reafonable to infer,
as the greatnefs ot ourdanger if weper-
fiA, fo the greatnefs of Gods long fuffer-
ing towards us , who yet allows us ipace
to reform : and fure new complaints found
very ill from -us, who are liable to fo fe-
vere an account for our old ones. I fear
the moft refign'd perfons of us will up.
on recollection find, they have upon
one occafion or other out- vied the num.
berof thelfraelites murmurs: therefore
unlefs we will emulate them in their
plagues, let us fear to add one more , left
that make up the fatal fum , aud render
our deftruftion irrevocable.

10. Upon all thefe confiderations it
appears how little reafon any of us have
to repine at our heavieft prefliires;but there
is yet a farther circumftance to be advert-
ed

I02 The Art of Contentment.

ed to , and is too applicable to many of
us, that is, that our lins are not only the
conftant meritorious caufe of our fufFer-
ings, but they are alfo very often the in^
ftrumental caufe alfo ; and produce them
not only by way of retaliation from God,
but by a natural efficacy. So/omon tells us^
he that loves pie fur C'i shall be a poor man^
and that a whorish woman will bring a
mm to a piece of bread Pro v. 6. 29. that
he that fits long at the wine shall have red^
nefs ef eies ^ Chap. 23. 29, 30. that the
flothjul foul shall fuffer hunger, 19. 15. and
all thefe not by immediate fupernatural
inflidiion from God, but as the proper
genuine effedts of thofe rdpeftive vices.
Indeed God in his original eftabli(hment
of things, has made fo clofe a connexion
between fin and punifliment, that he is
not often put to exert his power in any
extraordinary way , but may truft us to
be our own Lid:ors, our own backflidings
reprove m Jer. 2.19. andour iniquities are
of themfelves enough to become our ruine 9
Exod. 18.38.

II. It may therefore be a feafonable
queftionfor every man to put to himfelf ,
whether the troubles he labors under be
not of this fort 5 whether the poverty he

com-

Sect. V. Of our Demerit towards God. loj

pomplainsof,benot the efFed: of his riot
and profufion, his floth and negh'gence^
whether when he cries out that hiscomeVf
nejs is turn'dinto corruption^ Dan. lo. 8. he
may not anfwerhimfclf, that they are
his vifits to the harlots houles which have
thus made rottennefs enter into his bones ,
Hab. 3» 1^. whether when he is befet with
contentions, and has wounds without
caufe, he have not tarried long at the wine 5
when he has loft his friend, whether he
have not by lome trecherous wound^ EccIg.
a2. 22. forced him to depart : or when
he lies under infamy, whether it be not
only the Echo of his own fcandalous
crimes. If he find it thus with him \ cer-
tainly his mouth is ftopt, and he cannot
without the moft difingenuous impudence
complain of any but himfelf. He could
not be ignorant that fuch effeds did natu-
rally attend fach caufes, and therefore if
he would take the one , he muft take the
other alio. No man lure can be fo mad,
as to think God ihould work miracles
( difunite thofe things which nature hath
conjoin'd ) only that he may fin at eale 9
have all the beftial pleafures he can pro-
jed , and none of the conlequenC iinart.
We read indeed God divided the fea, but

X04 The Art of Contentments

it was to make the way for the ranfomed
of the Lord to pafs over Ila, 51. 16. thofe
who were his owfn people, and went in at
hiscommand| but when they were fecu-
red, we find the waters immediatly re-
turnM to their chanel, and overwhehned
the Egyptians, who ventured without
the fame warrant. And fure the cafe is
alike here , when any man can produce
Gods mandate for him to run into all ex-
cefs of riot, to defocrate the temple of the
holy Ghoft,^»^ make his body the member of
en harlot i\ Cor. 6. i f .In a word when God
bids him do any of thofe things, which
God and good men abhor, then and not
before he may hope he may fever fuch
adts from their native penal effeds 5 for
till then (how profufe foever fome Legen-
dary (lories reprefent him) he will certain-
ly never fo beftow his miracles*

12. But I fear upon fcrutiny there will
appear a yet farther circumftance upon
which to arraign our mutinies : for tho it
be unreafonable enough to charge God
with the ill effedlsof our own lewdnefs,
yet tis a higher ftep to murmur becaufe
we have not materials to be wicked e*
nough. And this I fear is the cafe with
top many of us , who tho they are not

fo

Sect. V. Of our demerit towards God. 105

fo difpoird by their fins , but that they
can keep up their round of vicious pie-
fures, yec aredifcontentedbecaufe they
think fome others have them more exqui-
fite , think their vices are not Gentile e-
nough, unlefs they be very expenfi ve, and
are covetous only that they may be more
Luxurious. Thefe are luch as St. James
ipeaks of , who ask amifs , that they may
confume it upon their lujis. Jam . 4. 3 . and
fure to be mutinous on this account is one
of the highelt pieces of frenzy. Would
any man in his wits tell another he will
cut his throat , and then expeft he fhould
furnifli him with a knife for it ? Andy et to
this amount our murmurs againft God, for
his not giving us thole things wherewith
We only defign to wage war with him.
For furely if the difcontents of mankind
were clofely infpeded , I doubt a great
many would be found of this kind. It
concerns the Reader therefore to make
the inquifition in his own breaft , both in
this and all the former particulars, and
I doubt not , if he do it with any in-
genuity and uprightnefs, he will be
abundantly convinced that for his few
mites of obedience he paies to God, he
receives talents of mercies ( even tempo-

O ral )

io6 The Art of Contentment.

rai) from him : and that on the other lide ,
that God as much underpaics his fins, as he
overpaieshis fcrvices : by which God do's
fufficiently atteft how little he dehghts in
our afflidlion, how gladly he takes any
light occafion of careffing and cherifliing^
and over-skips thofe of punifliing us.
Which fare ought to make us convert all
our difplefures againft our fins, which ex-
tort thofe ads of fe verity from him, to
which his nature is mofl: averfe. And here
indeed ou r refentments cannot be too
fharp, but towards God our fitteft addrefs
will be in the penitential form of the pro-
phet Daniel, 0 Lord, to us belongeth confuji^
on of face ^ but to the Lord our God belong
mercies andforgivenefs^ the we have rebelled
againfl him^ Dan. 9. 8. 9, And as his jultice
is to be revered in his infliftions, fo is his
wifdomalfo, in fo difpofingof events to
particular perfons, as may belt confift with
the univerfal O economy and managery of
the world , the confideration whereof is
the defign of the next Section,

Sect.

Sect .VI. Of Gods general Providence. 1 07

Sect. VI.

Of Gods general Providence.

I. \/\7H E N God made the univer/e,
^ he intended not only to glorify
himfelf in one tranfient ad: oF his power ,
and then leave this great and wonderful
prodiiftionofhis, as the Ojirich her eggs
in the wildernefs , Lam. 4. 3, but having
drawn it out of its firft Chaos , he fecur'd
it from returning thither again, by efta-
blifliingas a due fymmctry of parts, fo al-
io a regular order of motion : hence it is
that the heavens have their conftant re-
volutions, the earth its fuccefiion of de-
terminate feafons ^ animals their alternate
courfcof generation and corruption: and
by this wile Oeconomy,the world after fo
many thoufand years, feems ftill in its
fpring and firft beauty. But it had bin
in vain to have thus fecured the defe-
ction of the creatures, if man for whofe
fake they were made had bin excluded
from thiscare.His faculty of reafon would
O 2 have

io8 The Art of Contentment.

have made him bac che luoll tacal inltru-
mentof confafion, and taught him die
more compendious waies of dillurbing the
world. Job compares him to the wild affes
colt* Job II. 12. which takes its range
without diverting to any thing of the
common good. God has therefore dou-
bly hedged in this unruly creature, made
a fence of laws about him (both natural
and pofitive) and befides has taken him
into the common circle of his providence,
io that he, as well as the reft of the crea-
tion, has his particular ftation aflign'd
him i and that not only in reference to
other creatures, but himfelf ^ has put a
difference between one man and another ,
ordained fever al ranks and Claflesof men,
and endowed them with fpecial and ap-
propriate qualifications for thofe flations
wherein he has {^t them .

2. Th 1 s, as it isaworkofinfinit wif-
dom in God j fo it is of unfpeakable ad-
vantage to men. Without this regular dif-
pofure 5 the world would have bin in the
(ameconfufion which we read of in the
hoft of the Midianites , e'very mans [word
(igainft his fellow^ Jud 7. 22. Nothing but
force could determine who should do, or
^njoy any thing- and even that decifioa

alio

Sbct.VI. Of Gods general Providence. ioc>

alfo would have bin repelable by a grea-
ter force: fo that we have all reafon to
confefs the utility of that order God has
lee among men ; and even he that bears
the lowelt and moft defpicable place in it^
is certainly infinitly more happy by con-
tributing to that general Harmony , then
he could be in any (late of difcord.

3. Were this now well confider'd,
methinks it ftiould filence all our com-
plaints ^ and men fliould not be fo vehe-
mently concerned in what partof theftru*
fture it pleafes the great Archited to put
them : for every man is to look on him-
felf only as a fmall parcel of thofe mate-
rials which God is to put into form. E-
very ftone is not fit for the corner, nor
every little rafter for the main beam : the
wifdomof the Mafter builder is alone to
determin that. And fure there cannot
be a more vile contemt of the divine wif-
dom then to difpute his choice. Had God
wifdom enough to contrive this vaft and
beautiful fabric ^and may he not be trufted
with one of us poor worms ? Did he by his
wifdom make the heavens , and by his un^
derjiandivg fir etch out the clouds ^ Pro. 3.
ip. and (hall he not know where to place
a little lump of figur'd earth / this is cer-
tainly

iio The Art of Contentment

t.iinly themoft abfurd diftruft imaginable,
and yet this is really the true meaning of
our repining at the condition he has pla-
ced us in.

4. The truth is , we are fo full of our
felveJ: that we can fee nothing beyond
it : every man exped:s God fnould place
him where he has a mind to be , tho by it
he difcompofe the whole fcheme of his
providence. But tho we are fo fenfelefsly
partial, yet God is not fo; he that com-
prehends at once the whole concern of
mankind, applies himf^lf to the accomo-
dating thofe, not the humoring any par-
ticular perfon. He has made the great and
thefmalland careth for all alike ^ Wifd.
^.7. He IS the common Father of man-
kind, anddifpofes things for the public
advantage of this great family, and tis not
all the impatient cravings of a froward
child that iliall make him recede from his
defigned method. We are apt enough ,
I am fure, to tax it not only as a weak-
nefsj but injufticc too in a Prince, when
hg^indulges any thing to a private favo-
rite to the public difadvantage 5 yet fo
unequal are we, that we murmur at God
for not doing that > which we murmur at
men for doing.

<. Be.

Sect. VI. Of Gods general Providence, 1 1 1

5. Besides a man is to confider
that other men have the fame appetites
with himfelf. If he dillike an inferior ftate,
why ihould he not think others do fo too ?
and then as the wife man fpeaks , whoje
*uoice shall the Lord hear ? Ecclus. 34. 24,
Tis fure great infolence in me to exped:
that God ihould be more concern 'd to
humor me,then thofe multitudes of others
who have the fame defires. And the more
impatient my longings are , the lefs in
reafbn fliould be my hopes 5 for mutiny
is no fuch endearing quality as to render
any man a dearling to God. But if all men
fhould have equal fatisfacftions, we fliould
puzle even Omnipotence it felf. Every
man would be above and fuperior 3 yet
thofe are comparative terms, and if no
man were below, no man could be above*
So in wealth, moft men defire more , but
every man do's at lead defire to keep what
he has s how then fliall one part of the
world be fupplied without the diminuti-
on of the other , unlefs there fliould be
as miraculous a multipUcation of trefure
for mens avarice, as there was of Loaves
for their hunger, Mat 1 6, 9, It was a good
anfwer which the AmbaflTadors of an op-
prelt Province made to xyintony^ if O

Em-

112 The Art of Concentmeat.

Emperor,thou wilt have double taxes from
us J thou muft help us to double Springs
andHarvefts. And lure God muft be at
theexpenceof a new Creation, make us
a double world, if he fliould oblige him-
felf to fatisfy all the unreafonable appe-
tites of men ; and if he fatisfy not all, why
fhouldany particular perfon look that his
alone fliould be indulged to ?

6. Y E T as unrealonable as it is, the
nioft ot us do betray fuch a perfwafion.
No man is difcontented that there are
lower, as well as higher degrees in the
world ^ that there are poor as well as rich,
but all fenfible men aflentto the fitnefs
of it : yetif themfelves happen to be (et
in the lower form , they exclameasif the
whole order of the world were fubv^erted 5
which is a palpable indication that they
think that Providence which governs o-
thers, fliould fervethem, and diftribute
to themnot what it, but tliemlelves think
good. This immoderate felf-love is the
fpring and root of moft of our complaints,
makes us fuch unequal judges in our own
concerns, and promts us to put in Caveats
and exceptions in our own behalf, as
^avid did on his fons , See that thou hurt
not theyomg man Kyibjolom ? 2 Sam. 18.15.

as

Se ct. VI. Of Gods generalProvidence. 113

as if God were to manage the govern-
ment of the world with a particular re-
gard to our liking, and were like the An-
gels at iJ^^i^^, Gen. i^. 22. to do nothing
till we had got into Zoar^ had all our de-
mands fecured to us.

7. It would indeed aftonifli a confi-
dering man to fee, that altho the con-
cerns of men are alldifpofed by an unerr-
ing Wifdom,and acknowledged by them-
felves to be fo , yet that fcarce any man
is pleafed. The truth is, we have gene-
rally in us the worfer part of the Levellers
principle , and tho wc can very content-
edly behold multitudes below us, yet arc
impatient to fee any above us 5 not only
the foot (to ufe the Apoftlesfimile) com^
plains that it is not the hand, but the ear
becaufe it is not the eie, 1 Cor. 12. 15. 16,
Not only the lowermoft , but the higher
janks of men are mieaJy, if there be any
one ftep above them. Nay fo importu-
nate is this afpiring humor, that we fee
men are forced to feed it tho but with
air and fhadows. He that cannot make
any real advance in his quality , will yet
do it in effigie, in all little gaieties and
pageantries of it. Every degree in thefe
refpeds not only emulares,but imitates its

P iu-

114 The Arc of Contentment.

fuperior, till at laft by that impatience of
their proper diftance they make it greater,
and fink even below their firft ft ate by their
ridiculous profufion. Indeed the world
fecms to be fo over-run with this vanity ,
that there is little vifibledillindion of de-
grees, and one had need go to the Heralds
office to know mens qualities s for neither
their habit nor equipage do now adaies in-
form us with any certainty.

8. B u T by all thefe it appears that
mea look on themfelves only as fingle per-
fons, without reference to the commu-
nity whereof they are members. For did
theyconfider that, they would endevor
rather to become the places wherein they
were kty by doing the duties belonging
to them 5 then be perpetually projefting
for a change. A tree that is every year
tranfplanted will never bear fruit, and a
mind that is alwaies hurried from its pro-
per ft ation, will icarce ever do good in a-
ny. This is excellently expreft to us by
Solomon , j^s a bird that w under eth from
his 7teft t Jo is a man that wander eth from
his place ^ Prov. 27. 8. Tis eafy to divine
the fate of thofe young ones from whom
the d.im wanders, and in aseafy toguefs
how the duties of that place will be per-
form-

Sect. VI. Of Gods general Providence. 1 1 f

formed, whofe owner is alwaics upon the
wing and making towards another. I wifli
we had not too coftly experiments both
in Church and State of the truth of this
obfervation. Alas we forget that we are
all fervants to the fame Mafter, and that
he is to appoint in whcU office we flull
ferve him. How (liould we like it in any
of our ownfamihes, to have an inferior
ojfKcer leave his work undon, becaufe he
has more mini to be MaJDr-Domo? Yet
this infolence we every day rep te towards
God , fuUenly difpute his orders, and un-
lefs wemaychuieourownemploiments,
will do nothing.

9. T I s evident this perverfe temper
of mankind breeds a great deal of miA
chief and difturbance in the world , but
would breed arrant confufion and fuhvcr-
fion, .if it were fuflFer'd to have its full
range. If God permit but one ambitious
Ipirit to break loole in an age as the in-
llrument of his wrath, what deftruftion
do's it often times make ? How do's it
cauje the whole earth to tremble^ and shake
Kingdoms^ as is faid of Nebuchadnezzar y
Ifa. 14. 16. and may be faid of many o-
thersof thofe whole-fale robbers who have
dignified the trade? But if every afpir-

P 2 ing

ii6 The Art of contentment,

ing humor fliould be as profperous, where
would it find fuel to maintain the flame?
No doujbu every age produces men of as
unbounded defires as Alexander or Cejar,
but God gives them not the fame opportu-
nities to trouble the world. And accord-
ingly in the more petty ambitions of pri-
vate men he often orders ic fo , that thofe
foaring minds can find no benign gale to
help their mounting. He that fets bounds
to the fea , faying, hitherto shalt thou come
and 710 farther^ and tho the waves thereof
tofs themfehesyet can they not prevail , tho
they roar yet cant hey not pafs over ^ Jer. j.
2 2 . do's alfo deprefs the {welling pride of
men, hangs clogs and weights upon them
that they cannot rife to their afFecfied
height. For tho we are all willing to for-
get it, yet God remembers that he is the
Redor of the Uni verfe, and will aflert his
Dominion. The fubtileft contrivance can-
not circumvent him, the moft daring
pretender cannot wreft any thing out of
his hand, the Lord will fti II be Kzng^ be
the people never fo impatient^ Pfal. ^9, i.
Twill therefore fure be as well our pru-
dence as our duty to beflill^ and know that
he is God ^ Pfal. 4^. 10. with an humbk
dereliction of our own wills acquiefce in

his,

Sect. VI. Of Gods general Providence, iij

his, and not by ineffed:ive ftriiglings pro-
voke, whom we are fure never to fub-
due. We may likeunmanaged horfes foam
and fret, but ftill God has the bridle in
our jawes, and we cannot advance a ftep
farther then he permits us. Why fliould
we then create torment to our felves by
our repinings, which only fcts us farther
from our aims. Tis Gods declared me-
thod to exalt the lowly : and tis obferva-
blein the firft two Kings of JJrael who
were of Gods immediate eleftion , that
he furprifed them with that dignity when
they were about mean and hujiible em-
ploiments , the one fearching his fathers
Affes, the other keeping his fathers flieep :
and would men honeitly and diligently
exercifethemfelves in the bufinefs of their
proper calling , they might perhaps find
it a more dired; road to advancement ,
then all the finifter arts by which ambi-
tious men endevor to climb. Solomon fets
it down as an Aphorifm , feejl thou a man>
diligent in his hujinefs^ he shall ft and before
Kings, he shall not Hand before mean men ,
Pro,22.29. But whether it happen to have
that effed: or no, it will have a better j
foritwill fweeten his prefent condition,
divert his mind from mutinous refledlions

on

ii8 The Arc of Contentment.

on other mens height, and his own low-
nefsj for tis commonly men who mind
not their work that are at io much lei-
furetogaze. He that carefully plies his
own bufmefs will havw his thoughts more
concentred. And doubtlefs cis no fmall
happinefs to have them fo ; for tis their
gadding too much abroad , looking on
other mens conditions , that fends them
back (like "Dmah deflowrcd) to put all
in an uproar at home. The fon of Syrack
fpeaks with tranfportation of th^ itate e-
ven of him that labors and is content ,
and calls it a fweet hfe^ Ecclus 40. 18.
And certainly tis infiuitly more io then
that of the greateft Prince whofe mind
i wells beyond his territories.

10. Upon all thefe confiderations it
cannot but appear very reafonable that wc
fhould leave God to govern the world:
not be putting in like the fons of Zebedee
for the higheft feats ^ but contentedly reft
our fel ves where he has placed us , till his
providence (not our owndefigns} ad-
vance us. We can no where be Io obfcure
as to be hid from his eies 5 who as he va-
lued the widows mite above the great ob-
lations of the rich, fo he willnolefsgra-
cioully accept the bumble endcvorsof the

mean,

Sect. VI. Of Gods general providence. 119

mean, then the more eminent fervices of
the mighty 5 himfelf having declared, that
he accepts according to what a man hathy
and not according to what he hath not^ 2
Cor, 8. 12. fo that in what rank foever
a man is fet , he has ft ill the fame opportu-
nity of approving himfelf to God: and
thointhceieof the world he be a veffel
of diflionor , yet in the day when God
comes to make up his Jewels^ MaU 3. 17.
there will be another eftimate made of him
who regularly moves in his ownfphere.
Andfurehe that fits down in this acqui-
efcence is a happier man, then he that en-
joies the greateft worldly fplendor : but
infinitly more fo then he who impatiently
covets but cannot attain them j for fuch
a man puts himfelf upon a perpetual rack ,
keeps his appetites up at the utmofl: ftretch,
and yet has nothing wherewith to fatisfy
them. Let therefore our eafe if notour
duty prompt us to acquiefcence, and a
ready fubmiflion to Gods difpofals, to
which we have yet a farther inducement
from that diilind care he hath over every
mans peculiar, by which he proportions
to him what is really bcft forhimjof which
we are farther to confider in the next Se-
d:ion.

Sect.

120 The Art of Contentment.

SECT. VU.

Of Gods particular Providence/

I. TT is the imperfed:ion of our finite
A nature that we cannot at once at-
tend to divers things, but the more ve-
hement our intention is upon one, the
greater is our negledt of the reft. But
Gods infinity cannot be fo bounded i his
eies at once fee , and his providence at
once orders all the moft diftant and dis-
parate things in the world. He is not
fuch an Epicurean Deity, as to lequefter
himfelfwholly totheenjoimefitofhisown
fehcity, and to defpife the concerns of
poor mortals i but tho he have his dwel-
ling fo high , yet he humhleth himfelfto be*
hold the things in heaven and earth ^ Pfal.
113. 5. Nor do's his providence confine
it lelf to the more Iplendid and greater
parts of nianagery, the condud: of Em-
pires and States, but it delcends to die
loweft parts of his creation, to the fowls
of the air, to the lilies of the field, and

then

S E c T . VII. Gods particular Providence, 121

then lure oar Saviors inference as to man-
kind is irrefragable. Are yt ml much better
then theji Mat. 6. 2^. If a iparrow (as
he elfewhere tells his difciples ) cannot
fall to the ground without (jods particu-
lar notice , furely no human creature is
lefs confiderable to him s nay if our very
haires are numbred, we cannot think the
excrefcenee is of more value then the
ftock, but muil conclude that God with
a particular advertence watches over the
concerns of every man.

2. Now Cod being infinitly good,
cannot thus attend us upon any infidi-
ous defign of doing us mifchief; he wat-
ches over us as a guardian not as a fpy ;
and dired:s his obfervation to the more
fealbnable adapting his benefits. And as
he is thus gracious in defigning our ad-
vantage , fo he is no lefs wife m contri-
ving it. All things, faies the iVifeman^ are
not profitable for allmerii Ecclus. 37. 28.
Indeed nothing is ablohitly good but
God : all created things are good or ill
in reference to that to which they are ap-
phed. Meat is good, but to a furfeited
llomach lis not only naufeous but dange-
rous. Fire is good, but if put in our bo-
foms, aot only burns our clothes but flefli.

Q And

1 22 The Art of Contentment.

And a-s human wHdoui directs the right
application of thcfe and the like J fo the
liipremeand divine orders events accor-
ding to the difpofition of the psrfon con-
cerned • he knows our frame^ViixL 103. 14.
anddifeerns what operation (uch or fiich
things will have upon us, while we who
kjiow neither our felves nor them can make
but random guefles? and worfe choices.
And lure he that do's but thus in the gene-
ral acknowledg Gods providence, good-
nefs, and wildom (which he is no Chriitian
who do's not) has a lufficient amulet a-
gainft all his iblicirudes, much more his
repinings. He cannot think he fufFers
unawares to him who fees all things. He
cannot think his fufferings are defign'd
for ill to him, becaufe they are difpos'd
by him who intends and projeds his good.
Nor can he fear thofe intentions can mil-
carry, which are guided by an infinit and
unerring wifdora, andbacktbyan uncon-
trolable power. And lure this is as the A-
poltle fpeaks,Heb. 6. i%. ftrongconfolatwi^
if we would but duly apply it.

J. Y K T becaufe general notions do of-
ten make but light impreffions on us,
it may not be amifs to make a little
more inrpe(ition> andtoobferve how ap-

plica-

Se c T . VII. Gods particular Provide?ice. 1 2 i

plicablethey are to the'f^veral kinds of
OLir dikoiitents. Now tliofe may be re-
duced to two : tor either v/e are troubled
at the want of fomthing we deiire , or at
the iuffering of lomthiog we would avert;
fo that the two notions of privative and
pofirive, divide between them all our
afflidiion.

4. THEfirftof thefeisufually the moft
compreheniivc/or there are few who have
not more torment from the apprehend-
on of fomwhat they want, then from the
fmart of any thing they feel And in-
deed whilft our defires are fo vagrant and
exorbitant, they will be lure to furnifli
matter enough for our difcontents. But
certainly there is not in the world firh
a charm for them , as the confi deration
that God is more v/ife to difcern > and
more careful to provide what is really
good for us then we our (elves. We poor
purblind creatures look only on the fur-
face of things , and if we fee a beautiful
appearance, fom what that invites ourfen-
fes, wecoiTrtit with the utmoft earneft-
nefs:,- but God penetrates deeper, he fees to
the bottom both of us and thofe things ws
defire^ and finds often that tho they may
pleafe our appetite, they will hurt our
CL^ health ,^

1 24 The Art of Contentment.

health : and will no more give them to us,
then a careful father will to his child
thofe gilded poifons he cries for. Per-
haps this man is taken with the enchanting
mafic of fame^ likes not his own obfcure
ftation, but would fain prefent himfelf
upon a more public Tiicater , come into
the eie and croud of the worlds bat how
little do's he know how he (lull aft his
part there ^ whether he fliall come off with
aplauditedra hifs ? He may render him-
felf but the more public fpei^acleof fcornj
or if he do not that , he may by a better
fuccefs teed up his vain glory to fuch a
bulk, as may render him too great a weight
for that tottering pinnacle whereon he
ftands: and fo after he has made a tow-
ring circle, he may fall back with more
ignominy to his firll point. Another it
may be no lefs eagerly defircs wealth ,
thinks (as once Crefus did) that he that
abounds in trefure cannot be emty of fe-
licity. But alas how knows he how lie fliall
employ i t ? There are two contrary temta*
tions that attend riches •, riots , and co^
vetoufnefs ; and he is lure a little too con-
fident , that dares promife himfelf that
when there is fuch odds againft him , he
foall certainly chufe the one jiift mean \

and

Sect. VII. Gods ^artictilar Providence, laf

and if he do not, he do's only inflame his
account at the great Audit. Befidesthe
more wealth he has , the fairer booty he
is to the avarice of others j audit has bin
often kcn^ thatmanyaman had not di-
ed fo poor, if he had Hved lefs rich. Ano-
ther perhaps thinks not himfcif fo much
to want wealth as children to heir it,
and complains with Abraham^ Lord-, what
mlt thou give me feeing I go childlefs ? Gen.
If, 2. yet how knows he whether that
child he fo much dcfn'es ftjall be a wife man
or a fool ^Eccle, 11^. a comfort or a vexa-
tion to himfelf it he Hves to fee his proof,
and if he do not, he do's but projeft for
an acccfs to his dying cares in what hands
to leave Iiim. J'-^chel folicited this fatis-
fadion with the greateil injpatience. Give
me children or I die, Gen. 30. i , and tis ob-
ferv able that the grant of her wifh proved
thelofsof her hfe.

5. Thus in thefe and innumerable
other inftances we drive on blindfold, and
very often impetuoully purfue that which
would ruin us : and were God as fliort-
fighted as we, into what precipices fliould
we minutely hurry our felvcs ? or were
he fo unkind as to confider our impor-
tunity more then our intcreft, we (hould

quick-

J 26 The Art of Contentment.

quickly link under the weight of our own
wiflies 5 andj as Juvenal in his tenth Satyr
excellently oblervcs, perifh by the fucceis
and grant of our Praiers. 1 fuppofe there
is no man that foberly recollc<as the c-
vents of his life, but can expcrmientally
fay, he has fomtimes defired things which
would have bin to his mifchief if he had
had them, and that himfelf has after lookt
on the denial as a mercy; as on the o-
ther fide when he has profper d in his aims,
and had what his foul lufted after, it has
bin but like the Quails to the Ifraehtes ^
a convid:ion and punifhment, rather then
a facisfadion. And now iurely God may
complain of us as he did of Ifrael , How
loTig will it beere jiBH believe me ^ Num.
14. II. After all the atteftation he has
given of his care and providence over us,
after all the experiments we have had of
the folly of our own elections, we can-
not yet be brought either todlftruft our
felves, or rely upon him. We will Hill
be chufing, andlookonhimasnof^vrther
concerned, then as the executioner of our
defigns.

6, This is certainly a ftrange perverfe-
nefsj andfuch as no fenfiblc man would
be guilty of in any other inftance. in all

cur

SECT.Vil. Gods particular Providence. i2y

our lecular affairs we trull thofe whom
wehavecaufe to think underitand them
better then our lelves , and rely upon men
in their own faculty. We put our eflates
into the Lawyers hand,our bodies into the
Phyucians, and fubmit to their advice tho
itbeagainlt our humor , mecrly becaufe
we account them more competent judges.
Yet this deference we cannot be perfwad-
ed to pay to God , but will Hill be pre-
fcribing to him, and are very angry if
his difpenfations do not exadtly anfwer
our fancies. And can we offer him a great-
er affront then thus to diftrull him ? What
is it but interpretatively to deny either
his wifdom, or his goodnefs, or both,
and fo derogate from him in two of his
cffential Attributes ? For there can be no
raational account given by any who be-
lieve thofe , why they fhould not remit
their whole concerns to him. So that
thefhort account is, that in our diftrufts
we either deny him to be God, or our
felvcs to be men , by refilling the moH
evident dictates ot that reafon which di-
ftinguishes us from brutes. For certainly
there is not in human difcourfe a more
irrefragable Maxim, then that we ought
for our own fakes, to reiign our felves

to

128 The Art of Contentmcnc.

to him 5 who we arc infaUibly furCj can,
and will, chufc better for us , then we for
ourfclves.

7. This was fo apparent by mere na-
tural light, th2it Socrates sidvikd men to
pray only for bleflings in general , and
leave the particular kinds of them to Gods
eleftion, who bell knows what is good
for us. And fure this is fuch a piece of
Divinity, as extremely reproches us Chri-
ftians 5 who cannot match a Heathen in
his implicit faith in God. Nay indeed
'tis the vileft defamation upon God him-
felf , that we who pretend to know him
more , fhould truft him lefs. So that we
fee our repinings do not terminate in their
own proper guilt , but do in their confe-
quences fwell higher, and our dilcontents
propagate themlelvesinto Blafphemy.For
while we impatiently complain or our
wants, we do tacitly tax God to want
either that wifdom, power, or love, where-
by he should fupply us. And fure he muft
be very Atheiltical to whom this will not
give a competent prejudice againft this
fin.

8. A N D this very confideration will
equally prejudg the other branch of our
difcontents , 1 mean thofe which repine

at

SiCT.VIL Gods Particular Providence. 129

acthe ills we fufFer. And not only our
privative, biiC our pofitive afflidions may
by it have their bitternefs taken off: for
the fame goodneis and wifdom which de-
nies thofe things we like , bccaufe they
are hurtful for us, do's upon the very fame
reafon give us thofe dillaitful things which
he fees profitable. A wife Phyfician do's,
not only diet, but if occafion be purge
his patient alfo. And furely there is not
fuch a purifier, fuch a cleanfer of the foul
as are affliftions , if we do not ("like difor-
derly patients j fruftrate their efficacy by
the irregular managery of our felves under
them.

R. Sb€t

1 30 The Art of Contentment.

Sect. VII

Oftht Advantage of AffiiSiions^

1 . TT were the work of a Volume to give
J|[an exadi and minute account of the
benefit of Afflidions. 1 fhall only point
atfome of the more general and obvious.
And firft it is one of the moft awakening
calls to repentance-, and td this end it is
that God moft ufually defigns it. Wee fee
the whole ictnt of it,Hof.5.i5. 1 will go ^
return to my place^ till theyacknowledg their
offence y and fee\mj fact in their affliSii"
on they will feek me early : and in the very
next verfe we find this voice of God e-
choed forth by a penitential note , Come
and let us return unto the Lord ^ for he hath
fmitten, and he will heal m , he hath fmitten
and he mil bind us uf^ Thus we find the
Brethren of Jofefh , tho there had a long
interval pafled betwixt their barbarous u*
fage of hi'ra, and his feigned rigor to them,
yet when they faw themlelvesdiftrefs*d by
the one , then they began to recolle<ft the

other.

Sec T. VIlI. Advantage ef^^ffliclkm, 1 3 r

other fayiug, Wd are verily guilty concern*
ing our brother^ Gen. 42. 21. Proiperity
is an intoxicating thing, and there are
few brains ftrong enough to. bear it 5 it
laies us a fleep, and amiifes us with pfca-
fanc dreams, whililinthe mean time Sa^
tan rifles our trefures , and fpoils us by
the deceitful charmesof fin of our inno-
cency and real happiness. And can there
be a more friendly office don for a m:iv\
in this condition, then to rouze him, and
bring him to apprehend the defigns that
are laid againfl: him ? And this is the er-
rand on which afflidtionsarefent : fo that
we have reafon to look on them as our
friends and confederates that intend our
refcue, and to take the alarm they give
us, and diligently feek out thofe intcltme
enemies of which they warn us. And he
that inftead of this quarrels at their in-
terpofing, thinks them his e/"^^/?//Vj" bacaufe
they tell him the truth. Gal. 4. 6 do'smi-
ferably pervert the coimfel cf God againji
him/elfy Luk. 7. 30. and may at lait ve-
rify hisown jealoufies • and by fo provok-
ing an ingratitude , convert thofe into
the wounds of an enemy , which were
originally jneant as the corredions of a
Father.

R 2 2. An:)

32 The Arcof Coiiteiitineiit.

2. And as afflictions do thus in gene-
ral admoniih as of fins, fo it pleales God
moft frequently fo to model and frame
them that they bear the very image and
imprefs ofthofe particular guilts they are
to chaltife) and arc the dark shadowes that
attend our gay delights, or flagrant in-
folencies. The wife man obferves, that
the turning the Egyptian waters into
blood was a manifeft reprootof that cru-
el commandment for the murdering of
the Hebrew infants, Wifd. 12. 5. And
furely we might in moft, if not all ourfuf-
ferings, fee (ome fuch correfponding cir-
cumitances, as may lead us to the imme-
diate provoking caufe of it. God who
do's all things in number , weight, and
mefure, do's in punffliments alfo obferve
a fymmetry and proportion , and adapts
them not only to the heinoufnefs, but
even the very ipecific kind of our crimes.
The only fixt immutable rule he has given
for his Vice-gerents pn earth to puniflb by,
is that in the cafe of murder, which is
we fee grounded on this rule of propor-
tion, Hethat Jh^ddeth mans hloody by man
fmll his blood be //)edy Gen. 9- 6. And
tho he have now refcinded the inferior re-
lations of the eie for the tie , th& tooth

for

Sect. will. Advantage of AffliBions, 135

jor the tooth, Exod. a 1 . 24. ( probably for
the harduefs of our hearts, becaufe he
faw our revengeful natures would be too
much pleafed with it ) yet he has not pre-
cluded himfelf from ad:ing by thofe nie-
lures, but we fee he dt>'s very often fignally
make men feel the Imart of thofe violen-
cies or injuftices they have ufed to others.
Of this thefacred flory affords feveral ex-
amples (as Advniliezek , Jud. i. 6. and-(4-
hab^ I Kings 21. ip ) and profane many
more, and daily experience and obferva-
tion moil of all. And tho this mechod
ot retahation isnotalwaiesfo evident and
apparent to the world, becaufe mens fins
are not alvvaies fo ; yet I believe if men
would duly recoiled, it would be for the
moft part dffccrnable to their own con-
fciences, and they would apparently lee,'
that their calamities did but trace the
footfteps of their fins,

5. Now if we rightly weigh this, we
cannot but think it a very advantageous
circumftance. We are naturally blind
when we look inward, and if we have not
fome adventitious light to clear the objefl:,
will be very apt to overlook ic. Therefore
fincethe end of all our affli6tions |is our
repentance , it is a wife and gracious diP-

pofal

134 Th:? Arc oi Contcntmear.

polal, thdi they do thus point to us thole
particular fins of which we are to repent.
The body of fin will not be deftroied in
the whole entire bulk, but rauft be dif-
membred, pulfd in peices limb by limb.
He that attaquesitotherwife, will be like
Strtoriuss f tidier, who ineffedtively tugg'd
at the Horfes tail to get it off at once,
when he that puU'd it hair by hair , quick-
ly dM it. Therefore as it is a great part of
our fpiritual Wifdomtoknow in what e-
fpecial parts the *S'/y?w^7^-likeftrength of
our corruptions lie, fo it is a great inllance
of Gods care of us, thus by his corredions
todifcipline andinftrudl us in it.

4. In all our affliAions therefore it is
our concern, nicely and critically toob-
ferve them. I mean not to enhance oar
murmurs and complaints/ but to learn by
them what is Gods peculiar controverfy
againft us. This is indeed to hear the rod^
and who hath apfointtdit^ Mich. 6. p. Let
him therefore that (uffers ; in any of his
concerns J examine whether he have not
fome correfponding guilt v/hich anfvvers
to it, as face anfwcrs jace, Prov. 27. i^.
He that isimpoverifliedin his eftate, let
him confider firft how he acquired it,
whether there were not fomeching of fraud

or

ECT.

VlII. Advantage of Ajjliviions. 135

or injuitice, which like a cancrous hii-
mor^ mixc in its very elements and con-
ftitucion, and ate out its bowels: or whe-
ther feme facrilegious prize , feme coal
from the altar have not fired his ncit. Or
if nothing can be charged upon the ac-
queltj let him confider how he has ufed
iti whether Tie have not made it thefu.
el of his lufts, in riot and exccfles, or the
objedi of his adoration in an inordinate
value of it. In like manner he who i%
afflifted in his body , groans under the
torment of fome grievous difeafe, may ve-
ry feafonably interrogate himfelf, whet her
it have not bin contra(9:ed by his vice,
whether his bones he not [ in a more literal
fenfe then Joh meant il)fulloftheJtns of hi4
jouth, Job 20 II. and his furfeiting and
drunkennels be not the caufe , that his
foulj as the Pfahnift fpeaks, abhors all man-
ner of meat^nndh even hard at deaths door ^
Pfal. 107. 18, or at lealt whether the not
employing his health and ftrength to thofe
purpofes for which twas given, is not the
reafon of its being withdrawn. He alfo
that is invaded in his reputation, that lies
under fome great infamy, is to confider
whether it be not deferved -, whether lome
part if not the whole guilt of which he

is

136 The Art of Contentment.

is acculed, flick not to him: or if he be
clear in that particular inftance, whether
fome concealed fin of his would not if it
were known, incur as great fcandal: for
in that cafe he has in right forfeited
Jiis reputation, and God may make the
feizure as well by an unjuft, asajuft ac-
cufation. Or if his heart accufe him not
here, yet let him farther refledj whether
his vain-glorious purfuits of praife and
high conceits of hinifeif, have not made
this an apt and neceflliry humiliation for
him. Or laftly let him recollect how he
has behaved himfelf towards others in
this kind : whether he have had a juft ten-
derne fs of his neighbors fame, or have
not rather expo fed and proftituted it. In
thefe and many other inftances fuch a
particular fcrutiny, would ( in all proba-
bility ) difcover the affinity and cogna-
tion betwixt our guilts and our punifh-
ments, and by marking out the fpring
and fountain head, dired: us how to flop
or divert the current. And he that
would diligently employ himfelf in this
inquifition, would find little leifure and
lefs caufe to condole his afBidions , but
would divert all his complaints upon him-
felf, accept of tic funijhment of his iniqui-

Sect. VIII. Advantage of AffiiBions, 137

ty and thanks the Lord for thus giving htm
warnings Pial. \6. %,

5. A fecond benefit which God de^
fignsus ill oar affliftions is the weaning
us from the world^ to difentangle us from
its fetters and charms, and draw us to himt
felt. We read in the ftory of the Deluge^
that fo long as the earth was covered
with wacers the very Raven was con*
tented to take flicker in the Aric, but
when all was fair and dry, even the P.9z;^
finally forlook it. Gen. 8. 12. And tis
much (o with us .- the worft of men will
commonly in diftreiles have recourle to
God ( the very heathen mariners in a
ftorm could tebuke Jonah for not calling
upon his God, Jon. i.^. ) when yet the
very beft of us, are apt to forget him a^
midilthe blandiihments and infinuatiooii
of profperity. The kind afpeds of th@
world are very enchanting , apt to iu^.
ve^gle and befot us, and therefore it n
Gods care over us, to let us fomtime$ lee
her more averting countenance in her
frowns and ftormesi that, as chlldirea
frighted by fome ugly appearance » we
may run into the arras of our father, A«^
las^ were all things exaftly fitted to ont
bumQrs here^ wheafliould we tliinkofa

138 The Art of Contemment.

remove ? and had not death Ibme har-
bingers to prepare us for him , what a
furpriling gueft woald he be to us ? Tis
ftoried otJntfgoms, that (eeing afoldier
in his camp or fo daring a courage that
lie alwaies courted the moll hazardous at-
temts, and' obferving him alio of a very-
infirm fickly habit, he took a particular
care of. him, and by medicines and good
attendance recovered him •, which no
fooner he had don, but the man grew
more cautious, and would no longer ex-
pole himrelfas4 formerly i and gave this
reafonfor it, that now he was healthy his
life was of fome value to him, and not
to be hazarded at the fame rate, as when
it was only a burden : and fliould God
cure all our complaints, render us per-
fectly ateafe, 1 fear too many of us would
be of the ioldiers mind, think our lives
too good to refign to him , much more to
hazard for him, as our Chriftianity in m^ny
CQ[k$ obliges us. Thefon oi Syrach oh*
ferves, how dreadful death is to a man that
is atreH in ht^ poffeffions^ that hath abun-
dance of all things^ and hath nothing to zjex
himm^iy he defcends much lower , and puts
in, him who is ^et able to receive meat^ Eecl.
14. I. The truth is we do fo paflionate-

Sect. VIII« Advantage ef Affti^ioyis. 139

ly done upon the world, that like befotted
lovers, we can bear a great deal of ill ufage,
before we quit our purfuit. Any littk
flight favor atones us after multiplied af*.
fronts, and we mull be difciplined by re-
peted difapointments, ere we can with-
draw our confidence. But how fitaliy
fecure Ihould we be, if God fliouM per-
mit this Syren ahvaies to entertain us
with her mufic, and fliould not by fome
difcordant grating notes, interrupt our
raptures, and recal us to fober thoughts ?
6, IndDEEd tis one of the higheitin-
ftances of Gods love, and of his clemen-
cy alfo, thus to projed: our reducement.
We were all in our Baprifm atfianced to
him, with a particular abrenunciation of
the world, fo thatwecannot without the
greateft difloialty caft our felvcs into its
embraces; and yet when v/e have thus
hroktu the covenant of our Gody Pro v. 2.17.
he do's not purfue with a jealous rage,
with the feverity which an abufed rivat'd
kindnefs would fuggeft ; doth not give us
a bill of divorce and difclame his relation ,
\ but contrives how he may reclame and
t bring us back to himfc^lf. The tranfcen-
Idencyof this lenity God excellently de-
fcribes by the prophet in the cafe of Ifrael,

S 2 They

140 The Art of Contentment.

They fay if a man put array his mfe , ani

(he become another many , Jhall be return

unto her agaiyi ? hut thou half plafed the

harlot with many lovers^ yet return^ tmto me

faith the Lordy Jer. 3.1. And this tho

a great height of induigence, is no more

then he daily repetes to iis. After we

have balely adulrerated with the world,

converted our affedlions from God to it,

he do's not give us over, abandon us to

our leud courfCj and confeqaent ruiui

but (till invites our return-, and left that

may not ferve, he do's with a great deal

of holy artifice efl:iy to break thataccur-

fed League into which we are entered >

pulls oft' the difguife in which the world

courted us, and makes us fee it as it is in it

felf, a fcene of vmity and vexation offpi*

rity Eccles. i. 14.

-7. And as he do*s this in general^ fo
alfowitli a particular application to thole
temporal latisfad:ions wherewith we were
moft tranfported. The things to which we
are more indifferent do notfo much en-
danger us 5 tis thofeupon which we have
more veheaiently fet our hearts which be-
come ourfnares, and awake his jealoufy;
and accordingly we frequently fee that
Xh hi thofe he chufes to crofs us. How

of.

ECT. VIII. Advantage of AjfliUions. 14-I

often do's it happen that tliofe which
are enamoured of thcmfelves, dote upoh
their own features, do meet with (ome
di feafe or accident which blafts their beau-
ty, W'thers that fair flower, and makes
their winter overtake rheir fpring ? So
in our friends and relations tis ulually
^'^^\\^ we fooneft lofe thofe for whom
we have the greateft, the molt immode-
rate paflion. If there be one fondling a-
moHg our children, tis odds buc ihac is
taken away, or made as nm :h the objed:
of our grief and forrow? as ever it was of
our joy and love. When God fees our
hearts fo exceffively cleavii; to any traa^
litory thing , he knows tis neceflary to
fever them ; for whilft we have fuch clogs
upon us, our fouls mil cleave to the diijl.
Pfal. rip. 1. will not be able to foarc up
to the higher region for which they are
defigny.

8, In a word God fo loves us , 'that he
removes whatever he fees will obftrud:
that intimate union which he defireswith
us : and fure this is fo obliging, that tlio
he fhould bid us ro our iofs, cho he could
not recompence us for what he takes from
us, yet wemuftbe very ill natur'dif we
can i3e angry at fo much kindnefs. Biit

when

142 The Art of Contentment.

when to this is added that all this is prin"'
cipally, nay folely defign'd for our ad-
vantage, that God takes from us allthefe
emty delufory contentments, merely that
he may imlate us in (olid and durable
joies 5 we betray as much ignorance of
ourinterell, as infcnfiblenefs of our ob-
ligation, if we repine that God makes us
fo much his care.Tis true indeed, the things
to which we have fo inordinately adher-
ed, do (lick fo clofe, that they cannot be
puird away without fome pain; yet for our
corporal fccurity wecan endure the fun-
dring of parts that do not only cleave, but
grow to us. H J that has a gangren'd mem-
ber, fufFers it to be cut off to fave his whole
body, and do's not revile, but thank and
reward the Chirurgion. Yet where our
fouls are concern'd, and where the things
have no native union with us, but are only
cementdd by our paffions, we are impa-
tient of the method, and think God deals
very hardly with us, not to let us perifli
with what we love. The fum of all is
this, God tho he be abundantly conde-
fcending, yet he will never ftoop fo low as
to fliare his intereft in us with the world :
if we will devote our felvestoit, tisnot
all our emty forms of fcrvicc will fatisfy

hm.

Sect. VlII. Advantage cf Affii^iom. 143

him : it he cannot divorce our hearts from
it, he will divorce him felf eternally from
us. And the cafe being thus, we are fiire
very ill advifed if we do not contentedly
refign our felve^ to his methods, and cheer-
fully endure them how fharp foever. The
only expedient we have for our own eafe,
is to (horten the cure by giving our affi-
ftance, and ,not by ftruglmgs to render
it more difficult and painfuU Ltt us en-
tirely furrender our wills to him^and when
we have don that, we may without much
pain let him take any thing elfe. But
the more difficult we find it to be difen-
tangled from the world, the greater fhould
our caution be againft all future engage-
ments to it. If our efcape hath bin as
theApoftle faies, fo as hj fire^ Jud. 23.
with much fmart and hazard, let us at lead
have fo much wit, as the common pro-
verb allows children, and not again ex-
pofe our (el ves.Let us never glue our hearts
to any external thing, but let all the con-
cerns of the world hang loofe about us.*
by that means we (hall be able to put them
off infenfibly when ever God calls for
them, or perhaps we fliall prevent his call-
ing for them at all, it being for the mod
part,our too clofe adhefion to them which
promts him to it. p,A

1^4 '^^^^ ^^^ ^^ Contentment.

9. A third advantage of affliftious is ,
that it isa mark and figaature of our ad-
option , a vvitnefs 01 our legitimation.
Wbatfofi u I e ( faith the Apofile ) whom
the Father chasiifeth not ^ hut tfye be with*
out ch^'t^^ifi^cnt whereof all are partakers 9
then ye anhasia.ds and'(M fons^ Heb. 12.
7, 8. "jdcob ciad his dearling 3^o/f/^/> in a
party -coloured Coat, and Gods favorites
do here wear a Livery inter-woven with
a mixture of dark and gloomy colors ;
x\\Q\x long white rohes are laid up for them
againftthey come to the marriage of the
Lamh^ Rev. 19. 7. Indeed we much mi-
ftake the dcfign of Chriitianity,if we think
it calls us to a condition of eafe and fe-
curity. It might fuit well enough with
the votaries of the Golden Calf, to fit
do'-jin to tat and drink and rife up to plaj ,
Exod. 32. 6. but the difciples of the cru^
cified Savior are trained to another dif-
cipline/ our profeffion enters us into a ftate
of warfare, and accordingly our very Bap-
tifmal engagement runs all in military
terms , and we are not only fervants of
Chrilts family, but foldiers of his Gamp.
Now we know in a war men muft not ex-
pe(S to pafs their time in eafe and foff
neft, but bciides all the dangers anddif-

Sect.VIII. Advantage of Afflictions. 145

ficultics ofilie combat, have many orher
hardlhips to endure; hunger and thirflj
heat and cold , hard lodgings and weary
marches ; and he that is too nice for thole,
will not long Itick to his colors. And
it is the fame in our fpiritual warfare , ma-
ny prcffjres and fufFerings are annexed to
ir, and our paflive valor is no lefs tried
then our adtive. In refped: of this it is
thatr our Savior admonifhes hisProfelytes
to compute firft the diificulties incident
todieir profeilion, and that he may not
enfnare us by propofing too eafie terms,
he bids us reckon upon the worfl:, and
tells us , that he that forfakes not all that
he hath->fh^llnot be hps dijilfle^ Lnk.14, 26.
and thcifive miifl thro much tribulation enter
into the kingdom of God , Adi . 14. 2 a . In-
deed twere very abfurd for us to expecft
eafier conditions , when thefe are the fame
to which our Leader has fubmitted. The
Captahi of our Salvation was perfeFted by
fufferings. Hcb. 2. 10. and if it behooved
Chr'ifi to fuffer before he enttrdwto hpB glorj^
Luk. 24. 46. it were infolent madneis for
us to look to be carried thither upon our
beds of Ivory , or from thenoife of our
harps and viols , be immcdiatly rapt into
the Choire of Angels.

T 8 This

1^6 Tlie Art of Contentment.

8. This has bin fo much confider'd
by pious men , that they have lookt upon
their fecular profperities with fear and jea-
loufy, and many have folemnly petition'd
tor erodes, as thinking them the neccflary
atteitation of their fon-fliip , and means of
affimulation to their elder brother. Why-
then (liould that which was fo defirable
to them, appear fo formidable to us ? or
why Ihould we fo vehemently deprecate,
what they fo earneftly invited ? If we
indeed think it a privilege to be the fons
of God, and fellow-heirs with Chrift, why
do we grudgat the condition.' The Ro-
man Captain tells St. PW, that he ob-
tained the immunities of a Roman n>hh
a great: fum ^ Aft* 22. 28. and fhall we
expeft fo much a nobler and more advan-
tageous adoption perfed:ly gratis ? look
that God (hould change his whole Oeco-
jnomy for our eaie , give us an eternal in-
heritance difcharged of thofe temporal in-
cumbrances himfelf has annexed to it. This
werefure asunjuft a hope as it would be
a vain one. When David had that en-
fnaring propofal made him of being the
Kings Son-in-law, i Sam, 18. 21. he fet
fuch a value upon the dignity , that he de-
fpifed the-dilBculty of the condition : and

fure

Sect. VIII. Advantage of Affii^ions. 147

fure wc muft have very low abjedt fouls,
if when lb infinidy a higher adv ancement
is fincerely offei'd us, we can fatter any
appreheuiion of hardfliip to divert us. la a
word let us remember that of the Apoiile,
if we fujfer y we Jljall aljo reign with him^
2 Tim. a. 12. And tho our afflidlions be
inthemfelves notjoious but grievous , yet
when they arc confider'd as the earncft of
our future inheritance , they put on an-
other face, and may rather enamour then
fright us.

p. A fourth advantage of afflidiions h^
that they excite ourcompaffions towards
others. There is nothing qualifies us fo
rightly to eftimate the iufferings of others,
as the having our fel\!^s felt them : with-
out this our apprehenfions of them are as
dull and confufed 5 as a blind mans of co-
lors 5 or a deaf man of founds. They that
Jiretch themjehes upon their couches , that
eat the lardbs out of the flock , and the calves
out of the midf' ofthefiall : tl)at c haunt to the
found of the viol ^ d' inkwme tn howls ^^ and
anoint themfelves with the chief ointnients^
will not much he grieved nii h the affiiHions
ofjofeph. Am. 6. 4. Nay fo neccflary is
our experience towards our commiferati-
on, that we fee 'twas thought arequifite

T 2 ac-

148 The Art of Contentment.

accomplillmient of our high Pricft (that
higheft example of unbounded com-
paflion ) and therefore faith the Apoftle,
it behooved him in dl things to he madt
like bis brethren^ that he mi^bt be a merciful
and frith fid high priefi m things pertain-
ing to Gody to mAke reconciliation for the
fins of the people ^ for in that he him f elf hath
fuffeid being temted ^ he is able alfo to fuc^
CQUr them that are temted ^ Heb. 2. 17, 18.
But if he, vvhofemere fenfe of our mife-
ries brought him down to us, chofe this
expedient to adv^ance hi's picy , howne-
ceflary is it to our petrified bowels ? And
fince God has affign'd our mercies to our
brethren , as the ftandard by which he
will proportion his to us, 'tis more ours
then their advantage to have them enlarg-
ed ; fo that when by making us raft of their
cup> acquainting us with the bitter re-
lifh of their fufferings , he prepares us to
a Chriftian fympathy with them, tis but
a remoter way of obhging, and qualify-
ing us for a more ample portion of his mcr*
cf. Nay befidesthe profit, there is ho-
nor accrues to us by it, Corapnffion is one
of the beft properties of ournature, and
weunmanour ieives whenwe put it off;
nay more tis an attribute of the Divi-

Sect. Vlll. j^dvant^gecf Ajf.iEiiom. i\g

nity, and the more we advance ill ii, the
clofer approches we make to him. And
therefore we have all re afon to bleis him
for that difcipiine by which he promotes
in us fo excellent, fo neceflaiy a grace.

lo A fifch benefit of afflidions is, that
it is an improvement of devotion , fets
us with more heartineis to oar praiers.
WhiUlprofperity flows inupon us we bath
our felves in its Itreams , but are very apt
to forget its fources fo that God is fain
to fl-op the current, leave us dry and
parched, that our needs may make us, do
what our gratitude would not , trace our
bleilings up to the original ip:*ing, and
both acknowledg and invoke him as the
Author of all our good. This cffcdl of
afflidions is obferv'd by the Prophet,
Lord hi trouble have thej vifitcdthce , they
poured out a praiernh.m thy chsisinhg was
upon them ^ Ifa. 26. 16. And I believe I
may appeal to every mans experience,whe-
ther his praiers be not more frequent
and more hearty too , when he is under
fomediitre/s. Then how importunate arc
we in our petitions? how profiife in our
vows and proraifes? faying with Ifrael,
dd'ivcr us only rvepmj thee this d^iy '• and they
fut awciy the jlrcnge Gods j^om among them^

and

I JO The Art of Contentment.

arid Jerv^ the Lord. Jud. lO. i j. I con-
fers CIS no good indication of our temper,
that we need thus to be put in the prefs
ere we will yield any thing? yet fince we
are fo difiagenuous , tis a mercy in God to
adapt his methods to us ^ to extort when
we will not give, and if he can have no
free-will offerings, yet at leaft to ex;i(!i his
tribute. Nor do's he defign the efteft of
this (hould ceafe with the calamity that
rais'd it, but expecT:s our compell'd ad-
dreffes (hould bring us into the way of
voluntary ones , and happily enfnare us in-
to piety. And indeedhereinarcwe worfe
then brutiih if it do not. Wc think it a
barbarous rudenefs to engage a man in
our affairs , and as foon as we have ferved
our own turns , never take farther notice
of him. Nay indeed the very beafts may
lefture us in this piece of Morality , ma-
ny of them paying a fignal gratitude
where they have received benefits : and
fliall we not come up at leaft to their pitch?
ftiall not the endearment of our delive-
rance bring our deliverer into fome repute
and confideration with us , and make us
defire to keep up an acquaintance and
entercourfe with him? Yet if ingenuity
work not with us , let intereft at leaft pre-
vail.

Sect, VIII. Advantage ofJffitBions. 151

vail, and the remembrance how foon
we may need him again , adnionijfh us not
to make our felves itrangers to him. God
complains of Ilrael, wherefore fay mjpco^
pU we are Lords ^ rve will come no more at
theejQv. a . 3 1 . A very infolent folly to re-
nounce that dependance by which alone
they fubfilted : and no leis will it be in
any of us if we flop our recourfe to him
becaufe wc have liad advantage by it. We
have no affurancc that the fame occafion
fhall not recur j but with what face
can We then refume that entercourfe
which in the interval we dcfpifed ? So that
if wc have but any ordinary providence,
we Ihall ftill fo celebrate paft rcfcucs
as to continue in a capacity of begging
more* and then we cannot but alfocon-
fefs the benefit of thofe firft calamities
which infpirited our devotion, and taught
us to pray in earneft , and will be a(ha-
med that our thanks fhould be uttered in a
fainter accent then our petitions •, or our
daily fpiritual concerns fhould be more
coldly folicited then our temporal acci-
dental ones.

II. N OR isitonlyourdevotion thatis
thus improved by our diflrefles , but many
other Graces s our faith> our hope>our pati-
ence.

152 The Art of Contentment.

encejcur Chriftian fufferance and fortitude*
It is no triumph of faith to truil God for
thofe good things which he gives us in
hand , this is rather to walk by fenfe then
faith, but to rely on him in the greateft de-
ftitution ^Afid ^gaws^ hope to believe in hope
This is the faith of a true child oi Abraham
and wiil he imputed to us (as it was to hinV
Jor Righteoiifnefs , Rom. 4. 23. Soaifooui
patience ows all its opportunities of exer-
cife to our afflidtions , and confequently
cwsalfoa great part of its being to them,
for we know deiuetude will lofe habits.
What imaginable ufe is there of patience,
where there is nothing to fuffer ? In our
profperous ftate, we may indeed employ
oar ^'emperance, our humility, our cau-
tion * but patience feems then a ulelcis
vertue: nay indeed for ought we know
ma/ be counterfeit , till adveriity bring it
totlietelt And yet this is the moft glo-
rious accoii;pIifhment of a Chriftian , that
which moft eminently conforms him to
the Image of his Savior , whofewhole life
was a perpetual exercife of this grace 5 and
therefore we love our eafe too well, if we
are unwilling to buy this pearl at any
price.

iz Last-

ECT

VIII. Advantage of AffliEiions. 153

12 Lastly our thaiikfuiaeis is
('atleaft ought tobe) increa'ft by our di^
ftrefles. Tis very natural for us to reflecSt
with value and efteem upon thofc bie{-
lings we have loft , and we too oftsjn do
it to aggravate our difcontent : but fure
the more rational ufe ot it Is toraifeour
thankfulnefs for the time wherein we en-
joied them. Nay not only our former eu-
joiments, but even our preient depriva-
tions delerve our gratitude , if we con-
fide r the happy advantages we may reap
from them. If we will perverlly caljt
them away , that unworthy contcmt paies
no fcorcs , for we ftill ftand anfv/erable
in Gods account for the good he delign'd
and we might have had by it , and we be-
come liable to a new charge for our in-
gratitude in thus defpifing the chajtifemt)it
of the Lord ^ Heb. 12. 5.

13. And now if all thefe benefits of
afflidtions ("which are yet but imperfed:ly
recited j may be thought worth confi-
dering , it cannot but reconcile us to
the fliarpeft of Gods methods ; unlefs we
will own our felves fuch mere animals,
as to have no other apprehenfions then
what our bodily fenfes convey to us ; for
fure he that has reafon enough to under-

U ftand

J 54 The Art of Contentment.

ftand that he has an immortal foul , can-
not but afTent that itsintereits fliould be
ferved , tho with the difplacency of his
flefli. Yet even in regard of that , our
murmurings are oft very unjufti for we
do many tmies ignorantly prejudg Gods
deligns towards us even in temporals,
who frequently makes a little tranfient
uneallnels the paflage to fecular felici-
ties. Mofes when he fled out of Egypt,
probably htcle thought that he ihould re-
turn thither a God unto Pharaoh^ Exod,
4. 1 5. and as little did Jofeph when he
was brought thither a flave, that he was to
be a ruler there; yet as diftar« t as thofe ftates
were, the divine providence had fo con-
nected them, that the one depends upon
the other. And certainly we may often
obferve the like over-ruling hand in our
own diftrefles , that thofe events which
we have entertained with thegreateft re-
gret , have in the confequences bin very
beneficial to us.

14. To conclude 5 we have certainly
both from fpceulation & experience abun-
dant matter to calm all our difquiets, to
fatisfy our diftrufts ^ and to fix in us an en-
tire refignation to Gods difpolals, who has
defigns which we cannot penetrate, but

none

Sect.VIII. Jidvantageof Affl'iUicns. 14;'

noiie which we need fear, ualeisweour
felves pervert them* We have our Sa-
viors word for it , that he will not give us
4 Ji^nc when rve ask^ bread ^ nor a fcorplon
when wt asJ^a fi^h , M it. 7. p. Nay his
love fecures us } ct farther from the errors
ofoiir own wild choice, an I do's not give
us thofe ftones and fcorpions which we
importune for. Lee us then leave our
concerns to him who beft knows them 9
and make it our fole care to entertain his
difpeniations with as much fubmiffion and
duty , as he diipences them with love and
wifdom. And if we can but do fo , we
may dare all the power of earth and hel!
too , to make us miferable .' for be our af-
Aid: ions what they can, we are fure they
are but what we in fome refpedt or other
need -, be they prf\'ative or pofitive , the
want of what wc with , or the fufFcring of
what we wifli not, they arc the difpcifals
of him who cannot err, and we ihallfi-
nally have cauie to fay with the Pfalmift^
It is good for me that I have bin affiiHed ^
Pfal. 119. 71.

U "1 SiCT,

I ^6 The Art of Contentment.

Sect. IX.

Of our Misfortunes compared with
other mens.

I X 7f 7E come now to imprefs anequally
\' V JLiit and useful confi deration, the
Comparing our misfortunes with thole of o-
ther mens: & he that do's chat^will certainly
fee fo little caufe to think hinifelf fingular,
that he will not find himfelf f uperlative in
calamity 5 for there is no man living that
can with reafon affirm himfelf to be the ve-
ry unhappieft man , there being innume-
rable diftrefl'es of others which he knows
not of, and confequently cannot bring
them in balance with his own. A mul-
titude of men there arc whofe perfons he
Jcaows not , and even of thofe he do's,
he may be much a ftranger to their diftref-
les 5 many iorrows may lie at the heart
of him who carries a fmihng face , and
many a man has bin an objei^ of envy
to thofe who look but on thefiirface of
his ftate , who yet to thofe who know his
private griefs appears more worthy of com-
paffion, And fure this confufed uncer^

Sect. IX. Misjortunes cQinpar*d. 1x7

tain eltimate of other mens afflica'ons,
may divert tis from all loud out-cries of
our own. Solon feeing a friend much op-
preft with grief, carried him up to a town
that over-lookt the City of Athens , and
fhewing him all the buildings, faid to him,
coiifider how many forrows have , do , and
lliillin future Ages inhabit under all thofe
roofs, and do not vex thy ^^Vi with thofe
inconvcniencies which are common to
mortality, as if they were only yours. And
furetwas good advice : for fjff;:^ring is al-
moft as infeparable an adjun<S of our na-
ture, as dying is: yet v/e do not fee men
very aptto imbitrer their whole lives by
the fore-fight that they muft die , but fee-
ing it a thing as univerfal as inevitable,
they are more forward to take up theE-
picures refolution , Lttus eat and drink.^
for to 7norrow iz'e die , i Cor. if. 32. And
why fliould we not look nponaifliflrions
alfoasthe common lot of humanity, and
as we take the advantages , fo be content
to bear the incumbrances of that ftate ?

2. But befides that implicite allow-
ance that is thus to be made for the un-
known calamities of others, if we furvey
but thofe that lie open and vifible to us,
the mod of us fliall find enough to dif-

coun-

ijS The Art of Contentment.

— ■ ■■ \

Countenance our complaints. Who is
there that when he has moil itudiouflyre-
collccl.::d his mi (cries , may not find lome
or other tnat apparently equals , if not ex-
ceeds hiin ^ He that ftomacs his own be-
ing contemn'd and flighted, may fee an-
other pcrfccuted and opprcfl. He that
groans under fonic flurp pain, may fee
another afflidled with (harper: and even
he that has the molt acute torments in his
body, may fee another more fadly cruci*
ated by the agonies of his mind. So that
if wc would but look about us, wefliould
fecfo many foreign occafions of our pi-
ty , that we fliould be alham'd to confine
it wholly to our felves.

3. It will perhaps be faid that thiscan-
not be uni verfal!y true,for that there muft
in comparative degrees be fome loweft
ftateof miTery: I grant it, but ftill that
ftate confifts not in fiich an indivifiblc
point, that any oneperfon can have the
inclof.ir@ ; o^ if it: do , twill be fo hard for
any to difcern who that one perlon is , that
I need defire no fairer a compofition, then-
to have every man fafpend his repinings,
till he can evince his title. But alas there
are bit few that can make any approches
to luch a pretence : for tho if we advert to

raen$

Sect. IX. Ms fortunes compard, r y^

meDscompiiiirics J welh.^aid thluk all de-
grees of comparifon were coofoLinded,
and every man were equally thegrcateft
jfufFerer; yet crtainly in the truth of
things tis nothing fo ; for (not to repetc
what was b.^fore mentioned, that proba-
bly no man is milerablc m any proper.
tionto the utmoft degree of poiiibility ^
the remarkably unhappy are very far the
lefs number. And how paflionatly io^
ever men exaggerate their calamities , yea
perhaps in their fober mood , they will
fcarce change ftates with thole whom they
profefs to think more happy thenthem^
lelves. It was the faying of Socrahes , that
i£ there were a common bank made of all
mens troubles , moft men would rather
chufe to take thole they brought, then
to venter upon a new dividend. And
indeed he had reafoafor hi^ (uppofition j
for confidering how great apart of many
mens alBidiions are of their own making ,
fiilitiousand imaginary^ they may juftly
fear lealt they fliould exchange feathers
for lead, their cwnemty ihidowsfor the
real and prcfling calamities of others, and
cannot but think it belt to fit down with
their own, which ferves their declamations
as well , and their eafe much better. . We

oft

i6o The Art of Contentment.

oft fee men at aiitde mif-fhaping of a
garment, a fcarce difcernable error in
their cook, or their fhorteft interruption
in their fports , in inch tranfports of trou-
ble , as if they were the molt unfortunate
men in the world ; yet for all that you
Ihail hardly perfvvade them to change with-
himwhofecourfe clothings fuperfedes all
care of the falhion , whofe appetite was ne-
ver difappointed for want of fawce , and
whofe perpetual toil makes him infenfi-
ble what the defeat of fport fignifies.

4. Nay even where the exchange feems
more equal, where the afflid:ions are on
both fides folid and fubftantial, yet a
prudent man would fcarce venture upon
the barter, Tis no fmall advantage to
know what we have to conteft with 5 to
have experimented the worft of its atta-
quesj by which we become better able to
guard our felves : but a new evil comes
with the force of a lurprife , and finds us
open and difarmed. It is indeed almoft a
miraculous power that cuftom has in re-
conciling us to things othewife difplea-
fing s all our fenfes are taught to remit
of their averfion by familiarity with un-
grateful objeds : that ugly form which
at firft makes Hart, by ufe devefts its

ter-

Sect, VIIL Advantafre ef AffliBions. \6t
terror, and we recoiiciie our feives to.
harlh founds & ill reliflies by long cullora.
And fare it has die very fame eSeca upon
ourmind^. The moil tic^rce calamities do
by acquaintance grow more tradtable i (b
that he that exchinges an old one for a
new, do's but bring a wild Lion into his
houfe indcaJ of a tame ; ic may for ought
he knows mimediacly tear him in pieces j
butatieaft mull coll him a great deal of
pains to render it gentle and familiar;
and certainly no wife man would wilh to
make luch a bargain.

5 By all this it appears that how extra-
vagantly foever we aggravate our own
calamities and extenuate other mens, we
dare not upon recoUecSlion Hand to our
own eftimate : and what can be faid more
in prejudice of our difcontents?Tis a grant-
ed maxim, that every man mult have affli*
dions , Man that is born of a woman ^ faies
^oh-, k of few *yearsy and full of trouble , Job.
14.4, and we mull reverfe Gods founda-
mental law , before we can hope for a to-
tal exemtion. All that any man can afpire
to, is to have but an equal fliare with o-
thers, and the generality of men have
fo , at leail none can prove he has not fo •
and till he can , his murmurs will fare be

X very

i6i The Art of Contentment.

very unjuftifiable, efpccially when they
have this convincing circumftancc a-
gainft them , that he dares not upon fober
thoughts change his affliftions with moil
of his neighbors. He is an ill member of
a community, who in public aflefments
fhould fliufiie off all paiments : and he is
no better who in this common tax God
has laid upon our nature , is not content
to bear his Ihare.

6. A N D truly would we but confider
that in all our fufferings nothing befals us
but what is common to our kind, nay
which is extremely exceeded by many
within the verge of our own obfervation,
we muft be fenfelefsly partial to be impa-
tient. The Apoitle thought it a compe-
tent confolation for the firft Chriftians,
that t^ere had no temtation befallen them
hut what was common to men , i Cor. f o.
13. and we betray very extravagant opi-
nions of our felvesif it be rfot fo to us.
Indeed twas fcarce poffible for us to be
fo unfatisfied , as the greateft part of us
are , did we in the comparing our felves
with others , proceed with any tolerable
ingenuity.

7. But alas we are very fallacious and
deceitful in tne point , we do not com-
pare

Sect. IX. Advantage of J fflrBions. 16}

pare the good of others with our good,
nor their evil with our evili but with an
envious curiofity we amafs together all
the defirable circumftances of our neigh.
bors condition , and with as prying dif-
content we ranfack all our grievances,
and confront to them. This is fo infin-
cere a way of proceeding , as the moit or-
dinary underftanding can dete^. If I
ihould wager that my arm were longer
then another mans , and for trial melure
my arm with his finger, he muft be ftu-
pidly filly , that fliould award for me -,
and yet this were not a grofler cheat, then
that which we put upon our felves , in our
comparifons with others. And tis a little
ftrange to obferve unto what various pur-
pofes we can apply this one thin piece of
Sophiftry: for when we compare our
neighbors and our lelves in point of mo-
rahty , we do butreverfe the fallacy, and
prefently make his vices as much exceed
ours , as our calamities did his in the o-
ther inftance. They are indeed both great
violences to reafon and juftice , yet the lat-
ter is fure the pleafanter kind of deceit;
A man has fome joy in thinking himfelf
lefs wicked then his neighbor , but what
imaginable comfort can he take in think-

X 2 ing

J 64 The Arc ot Contentment.

ing himleif more miferable ? Certainly he
that would fabmit to a coufenage , had
much better ihifc the fceae , and think
his iufFerings lefs then they are, rather
th^^n more ; for iince opinion is the thing
that uilially lets an edg upon our cala-
mities, it might be a profitable deceit
that could ileal chat from us.

8. But we need not blind- fold our
felves if wt would bic ufe our eies aright,
and fee things in their true fhapes ; and if
we did thus , what a ftrange turn would
there be in the common eitimates of the
world ? How many of the gilded troubles
of greatnefs, which men at a diftance
look on with lo much admiration and de-
fire , would then be as much contemned'
as now they are courted ? A competency
would then get the better of abundance,
and the now envied pomp of Princes,
when balanced with the cares and hazards
anncxr , would be fo far from a bait , that
men like Saul^ i Sam. 10 22. would hide
themfilves trom the preferment; and he
that unJerftoo J the weight , would rather
chvjfe to 'wei!d a Flayle then a Scepter :
yet fochildifhly are we be Totted widi the
glittering appearance of things, that we
conclude felicity muft needs dwell where

there

Se c t. IX. Misfortunes cerr'p^rd. \ 6$

there is a magnificent Portico, and being
poffeft with this fancy we over-look her
in our o\^'n huinoler Cottages , where fli3
would more conftaiitly refide, if flie could
but find us at home : but we are commonly
engag'd in a rambling purfuit ot her where
ih:: is ieldomeit to be found , and in the
interim mifs of her h.z our own doors.

9. Indeed there is fcarce a greater
folly or unhappmefs incident to mans na-
ture ^ then this fond admiration of other
mens enjoiments, 2nd contemt of our own.
And whilft we have that humor , it will
fupplanr not only our prefent , but all pof-
fibilities of our future content: fjr tho
we could draw to our felves all thofe
things for which we envy others, wc ihould
have no fooner made them our own , then
they will grow defpicable and naufeous
to us. This is a fpeculation which has
bin atteited by innumerable experiments,
there being nothing more frequent , then
to fee men with impatient eagernefs 5 nay
often with extreme hazards purine thofe
acquefts^ which when they have them,
they are immediatly fick of There is
fcarce any man that may not give himfelf
in [lances ofthis in his own particular : and
yet fo fatally ftupid are we, that no de-
feats

i66 The Art of Contentment.

feacs will dilcipline us , or take us off from
thefe fuife eftimates of other mens hap-
pineflbs And truly while we (late our
coraparifons fo unequally, they are as mif-
chievous as the common proverb fpeaks
them odious : but if we would begin at
the right end, and look with as much
compaffion on the adverficies of ourbre*
thren, as we do with envy on their prospe-
rities , every man would find caufe to fit
down contentedly with his own burden,
and confefs that he bears but the propor-
tionable fliarc of his common nature, un-
lefs perhaps it be where fome extraordi-
nary demerits of his own have added to
the weight-, and in that cafe he has more
reafon to admire his afflictions are fo few^
thenfo many. And certainly every man
knows fo many more ills by himfelf , then
it is pofTible for him to do by another, that
he that really fees himfelf exceed others
in his fufFerings , will find caufe enough to
think he do's in fins alfo.

10. But if weftretchthecomparifon
beyond our contGmporaries5aiidlook back
to the generations of old , we (hall hare
yet farther caufe to acknowledg Gods
great indulgence to us. t^braham tho the
friend of God was not exemted from fe-

verc

Sect. IX. Misfortunes compard, \6j

vere trials; he was firft made to wander
from his Country , and betake himfeif
to a kind of vagrant life ; was a long ixmo,
fuipended from the bleffing of his defired
ofF.fpring, and when aclait his beloved
Ifaac was obtained , it caufed a domeftic
jarr , which he was fain to compofe by
the expulfion of I/hmael tho his ion alfo.
But what a conteft may we think there
was in his own bowels when that rigorous
task was impo fed on him of iacrificinghis
I[aac? and tho his faith glorioufly triumpht
over it,yet fure there could not be a great-
er preffure upon human nature. David
the man after Gods own heart is no le(s
fignal for his afflid;ions then for his piety :
he was for a great while an exile from his
Country, and ( which he moft bewailed )
from the Sanftuary by the perfecutions
of Sanl^ and after he was fetled in that
throne to which Gods immediate aifigna-
tion had intitled him , what a fucceffion
of calamities had he in his own family ?
the inceftuQus rape of his Daughter , the
retaliation of that by the as unnatural mur-
der of Amnon , and that feconded by an-
other no Icfs barbarous confpiracy of Ah^
folcm againft himfeif, his expulfion from
Jsrufakm ^ the bafe revilings ot Shimci ^

and

i68 Th^ Art of Contentment.

ana finaily the lob oi that dearling ion
in the ad of his lin. A cluflcr of affli-
ctions, in companfon whereof themoft
ot ours are but like th^ gleanings (as the
Prophet fpeaks) after the viniage is don^
Ic v/ re indeed cndlefs to initance in
all the ieve:u'L Fore fathers of our Faith
before ChriHs Incarnation. The Apoftle
gives us a brief, but very comprehenfive
compendium of their fufferings, Tkey had
trial of crud machines and Jcourgings ; yea
moreover -i ofbondj ^knimprifonmenHi they
wt>e Jtoved, were fauvn ajiinder , ^were ttrnt*
ed-i Wirt /lain ivith the fword: th^y wan*
dred about in flieep skins ^ and goitsj^nsy
being dejfitute , afflicted ytorrmnied: they
Wandred in dtjerts ^ andin mountains -, md
in dens ^ and caves of the. earth , Heb. ii.
3^>37>38» ^^^^'^ if wj look on the Pri-
mitive Chriftians, we Hiall fee them per-
fedly the counterpart to them , their pri-
vileges confiited not in any immunities
from calamities ,- for their whole lives were
Icenes of fati\:rings. St. Tanl gives us an
account of his own, in labors mo e abun^
dant , /// gripes above mefure^ in frifons more
frequent, in deaths oft: of the Jem five
times received I forty fir /pes Jave one.
Thrice was I heaten mth reds , once rvas I

fto-

Se c T . IX . Misfortunes cmnpard. 1 69

ftomd, time J fujfer'd jhipwrack , a night
And a day have I bin in the deep , in JGurny-
ing often ^^c. 2 Cor. 11. 23. and if his
fingle hardfhips rofe thus high, what may
we think the whole fum of all his fellow-
laborers amounted to together J with that
noble Army of martyrs who fealed their
faith with their blood,- of whofe fuffer-
iugs Ecclejiajiic hiftory gives us fuch a-
jftoni filing relations r

II, And now being comfajjed about
with Jo great a cUudof wttneffes , the Apo-
M^s inference is very irrefragable, Utus
run with patience the race which is fet be^
fore m^ Hab. 12. i, 2- But yet it is more
ib , if we proceed on to that confideration
he adjoins, Looking unto Jefis thet^uthor
and finisher of our faith y who for the joy
that was fit before him ^ endurd the crofs^
dejpjmgthe fijame^ verfe 3. Indeed if we
contemplate him in the whole courfe of
his life, wefliall find him rightly ftyled
by the Prophet, a man of for rows 5 Ifai, 5 1.
And, as if he had charged himfelf with
all our griefs as well as our fins , there is
fcarce any human calamity which we may
not find exemplified in him. Do's any
complain of the lownels and poverty of
his condition i Alas his whole life was a

Y flats

I70 The Art of Contentment.

ftate of indigeiiCe : he was forced to be an
inmate widi the bcails , belaid in a Oablc
at his birth , and after himfclf profclTes
that he h^idnot nhere to lay hu heady Luk.
9. 58. I^any oppreli with infamy and re-
proch? hci may lee his Savior accus'd as
•dfiluttma^da wine-bibber y Luke 7. 34-
aBhfph-'t}2er , Joh. lO. 33, a J$rcertr^ Mat.
12, 24. apcrvcrteroftberiAtion^ Luk. 23.
2. yea ta Uicha fordid lownefi had they
lunk his repute , that a fedltious thief and
murderer was thought the more eligible
perfjn, 720t tl^is mm but Bara'jbas ^ joh.
jl8 40. And finally all this fcene of indi-
gnities clos'd with die fpightful pageant L-y
of mockery a£Ved by the loldiers , Mat. 27.
28. and the yet more barbarous infulr-
ings of Priefts and Scribes, verfe4t. Is a-
ny man defpifed or deferced by his friends?
he was contemned by his country-men,
thought franric by his friends, betraicd by
one of hisdifciples , abandoned by all 5 nn-
lefs that one who followed him longeft,
to renounce him the moft fliamefully by
a three-fold abjuration. Nay what is in-
finicly more then this, he feem'ddefert-
ed by God alfb, as is witnefled by that
doleful exclamation. My God ^ myGody why
hajl thou forjaken met Mar. 27. 64. Is a-

ny

Sect. IX. Misfortunes ccm-far'd, 171

ny dilTacisfied with the hard-fliips or la-
borioiifneis of his life? Ice hiin remember
his Saviors was not a life of delicacy or
cafe: he was never enter d in tliofe Aca-
demies of luxury 5 where men ^^^ gnrgcot{fly
apf>are!Vd and live deVcatly ^ Luk. 7. 25,
but he was brought up.under the mean roof
of a Carpenter 5 and coniequcntly fubj?-
Cledto all the lownefs of fuch an educa-
tion. His initiation to his Prophetic of-
fice was with the miraculous fevcrity of
a forty daies fail, and inhis difchargc of
it we find him in perpetual labors, go-
ingahoutdoing goad , Ad:. 10. 3S and that
not in triuniph, lik^a Prince b^ftowing
his largefles , but in weary peregrinations,
never riding but once, and that only up-
on a borrow'd beift, isnd to fulfil a pro-
phecy^ Mat. 24., Do's any man groan
under iOharp and acute pains 'f let him con-
filer what his Redeemer endar'd , how in
hisinfjiacy at his circuracifion he cifer*d
the firft fruirs , as an earneft of that bloody
vintage when he trod the wine profs alcvc^
Ifaiah 63 3. Let him attend hira thro
all the itages of his direful paffion , and
behold his arms pinion'd with rough cords,
his head fmote with a reed , and torn with
his crown of thorns , his back ploughed

Y 2 With

lya The Art of Contentment.

with thofe long furrows ("Pial. 120. 3.^
the fcourges had made s his macerated
feeble body oppreft with the weight of
hiscrofs, and atiaft rackt and extended
on it-, his hands and feet, thofe nervous
and confequently moft fenfible parts trans-
fijLtwith nails 5 his whole body faftned to
thataccurfed tree, and expofed naked to
the air in a cold feafon 5 his throat par-
ched with thiril , and yet more affli<2:ed
with that vinegar and gall wherewith
they pretended to relieve him j and final-
ly his life expiring amidft the full fenfe
of thefe accurate torments. Laftly do's
any man labor under the bittereft of all .
Ibrrows , importunate temtations to , or
a wounded fpirit for fin ? even here alfo he
may find, that he has an high Trieji who
hath bin touched with the fenfe of his infir-
mitiesy Heb.4. 15. He was violently af-
faulted with a fucceflion of temtations.
Mat. 4. and we cannot doubt but Satan
would on him employ the utmoftof his
skill. Nor was he leis oppreft with the bur-
den of fin, (ours I mean, tho not his own.)
What may we think were his apprehen-.
fions in the Garden , when he fo earneftly
deprecated that which was his whole er-
rand into the world? What a dreadful

pref*

Shct. IX. MisfoTtunts compared. 173

preflure was that which wrung from him
that bloody fweat , and call him into that
inexplicable agony, the horror whereof
was beyond the comprchenfions of any
.but his who feit it? And finally how a^
mazing was the fenfe of divine wrath ,
which excortcd that Itupendoiis com-
plaint, that firong cry on the crofs, Heb* 5,
7. the fliarp accent whereof ^ i£ it do a-
rightibanJinour hearts > mail certainly
quite overwhelm our loudefl groans r" And
now certainly I may fay with Pilate, E€ce
homo , behold the man , or rather with a
more divine Author , Behold {/^-Vu^r there
Tvere Jorrowr like unto his forrewSjLzmi 1. 12.
12. And fare it v/ere but a reafonable
inference, that which we find made by
Chriil himlelf, if thcje things be don in ct
green tree, what f) all U don in the drj i Luk.
23. 31. If an imputative guilt could nu-
rilh fo fcorching a flame , pull down fo
levere a wrath , what can we expe<ft who
are merely made up of combuftible mat-
ter, whofe proper perfonal fins cry for
vengeance ? Sure were v/e to judg by
human meiares , we fliould reckon to have
more then a double portion of our Saviors
fuffermgs entail'd upon us : yetfuchisthe
eificacy ofhis,that they have commuted

for

1 74 The Art of Contenrment.

for ouns , and h^velett us only inch a ftiare,
as inav evidence our relation to ourcni-
cifi.^d Lord ; fuck as may ferv'e only for
badges and cognizances to whom we re-
tain. For alas, let the moft afflidied of us
weigh our lorrows with his > how abfurdly
unequal will the comparifon appear ? And
therefore as the bett expedient to baffle
our mutinies , to fhame us out of our re-
pinings , let us often draw this uneven pa-
rallel , confront our petty uneafinefles with
his unfpeakable torments,- andfuretisim-
polfiblc but our admiration and gratitude
mult fuuplant our impatiencies.

13. T HI s is ind^^ed the method to
which tiie .Apoftle dirt(3:s U5, Confidir him
that endured fuch Contradiction of (inner s
againfi hiyy^felf ^ leaj^ye be ru;eary andfnint in •
your minds: ye have not yet reified m7to bloody
Kcb, 12 34. Was he contradicted ,. and
fliall weexpedl: to be humor'd and compli'd
with/ Did he rcfiii: to blood, and fliall
we think thofe preffures intolerable* which
force only a few tears from usr* This is fuch
an unmanly nicenefs , as utterly makes us
unfit to follow the Captain of our Salva-
tion. What a foldier is he like to make ^
that will take no (liare of the hazards and
hardfliips of his General.^ Honeft Vriah

would

SacT.lX. Misjort»?its conrpdrd 17 j

would not take the lawful iolaccs of his
own houle, ufX)n the courideracion that
hh Ljrdjoab "iiho buc his tcilow lubjeCtJ
lay incamped in the open fields , 2 Sam. 11,
II. yea tho he was lent by him from the ,
Camp. And fliaL wj bafely forfake ours
inpiirfuit of our ealej: He is of a dcge-
nerous fpirit, whom the example of his
fuperior will not animate. Flat arch cells us,
that Cato marching thro thj defarts , was
lo diltrelt: for water , that a fniall quantity
was brought to him in a helmet as a great
prize, wiiidi he refufmgbecaufe he could
not help his (oldiers to the like , they .were
fo traniported with that generofity , that
it extinguiflit the i^ni^oi their thirft , and
they were aihimed to complain of what
their Leader voluntarily endur'd for their
fakes. And furely we extremely difcredit
our inftitution, if we cannot equal fheir
ingenuity , and follow ours with as great
alacrity thro all the ditScukies heha^ tra-
ced before us, and for us.

14. Nor let us think to excufe onr
felves upon the impotency of our fleih,
which wants the affiftance which his di-
vinity gave him: for that plea is fuper-
fededby the fore- mentioned examples of
the Saints , men of like paffions with us,

who

1^6 The Arc of Contentment.

who not only patiently , biit joifully en*
dur'd all tribulations 5 by which it appears
it is not impoffible to our nature, with
thofe aids of grace which are common to
us with them ; for certainly thedifFerencc
between them ai^d us , is not i^o much ia
the degrees ot the aid, as in the diligence
of employing them. Lee us therefore, as
the Apoltie advifes , lift up the hands which
hang down , and the feeble knees ^ 12. 12.
and with a noble emulation follow thofe
heroic patterns they have fet us. And fince
we fee that even thofe Favorites of hea-
ven have fmarted fo feverely , let us never
dream of an immunity 5 but when ever wc
find our felves inclining to any fuch flat-
tering hope, let every one of us upbraid
our ielves in thofe terms the Jervs did our
Savior , Art thougreater the?2 Abraham , and
the Trofhets ^ whom tnaJ^fi thou thy felft
Joh, 8. J 2. Nay we may defcend lower,
and take not only all the inferior Saints
of former times , but all thofe our con-
temporaries in fufFering , which are moft
within our vi«Wj and may ask the Apoflles
quefl:ion,»?i&4^ then ? are web titer then they?
Rom. 3. 9. If we think we are, certain
we are fo much worle by that infolence ;
and if we confefs we are not, upon what

fcore

Sect. X* Aids for Contentment. 177

fcorc can we pretend to be becter treated ?
To conclude, let us not pore only upon
our peculiar evils , but attentively look
about us,and coniider what others endure:
and lince in frolics we can fport our ielves
with many uneafinefTes for company fake,
let us not be more pufillanimous in our
foberer moods , but every man cheerfully
take his turn in bearing the common bur-
den of mortality, till weput offboth itand
its appendages together , when this mortal
Ihall put on immortality , i Cor. i j. >'4.

Sect.

lyS The Art oP Contentment.

Sect. X.

Of particular Aids for the gaining
of Ccntcntvient.

I, T 7f 7e have now paft thro all thoie
V V confiderations we at firfl: pro-
po fed, and may truit the confidering Rea-
der to make his own collcdions : yet be-
caufe imparience is the vice that has bin
all this while arraigned, I am to fore-fee
it polfiblejtiiat thole who have the greateft
degree ot that, may bethelcaft willing
to attend the whole proceis, and there-
fore I think it may not be amils , for their
cafe to fuit and reduce all into fome fhort
directions and rules for the acquiring
contentment.

2, T H E firft and meft fundamental is,
the mortifying our pride , which as it is
the feminary of moit fins , fo efpccially
this of repining. Men that are highly o-
pinion'd of therafelves are commonly un-
fatisfiable: for how well foever they are
treated , they ftili think it fliort 6i their
merits. Princes h^ve often experimented

• this

Sect. X. Aids for Contentment. ijp

this in thofe who Imve don them iigaal fer-
vices i but God finds ic in tho?e wivo have
don him none, and we expedl he fhall
dilpcnie to us according to thofe falfc
eitimates weput upon our ieUxs- There-
fore he that afpircs to Content ^ muft firit
take truer mefures of himfeif, and confidcr
that as he was nothing till GoJ gave him
a being, (o all that he can produce trom
that being, is Gods by original right , and
therefore can pretend to nothiag of re-
ward ^ fo that whatever he receives, itftill
upon ^he account of new bounty ; and to
compiaia that he has no more , is hkc the
munuurs of an undiankful debtor , who
would ftill encreafe thole (cores which he
knows he can never pay.

3. In the Ic^ond place , let every maa
confider how many bielfings (notwith-
ftanding his no claim to any) he daily en-
joies : and whether thofe he fo impatiently
raves after be not much inferior to them.
N^y let him ask his own heart, whether
he would quit all thofe he has , for them
he wants , and if he would not { as I fup-
pofe no man in his wits would, thofe wits
being part of the barter) let him then judg
how unreafonable his rcpinings are , when
himfelf confeffes he has the better part of

Z 2 world-

i8o The Art of Contentment,

worldly happinefs , and never any man
living had all.

4. I N the third place therefore let him
fecure his duty of thankfuhiels for thole
good things he hath , and that will infen-
fibiy undermine his impatiencies for the
reft y it being impoffible to be at once
thankful and murmuring. To this pur-
pofe it were very well , if he would keep
a folemn catalogue of all tlie bounties,
protections, and deliverances he has re-
ceived from Gods hand , and every night
examin what acceffions that day has
brought to the fum : and he that did this,
would undoubtedly find fo many incita-
tions to gratitude , that all thofe to dif^
content would be ftifled in the croud.
And iince acknowledgment of Gods mer-
cies is all the tribute he exadls for them,
we muft certainly look on that as an in-
difpeniable duty : and therefore he that
finds that God (hortens his hand , Hops
the efflux of his bounty towards him ,
fhould reflect on himfelf, whether he be
not behind in that homage by which he
holds, and have not by his unrhankful-
nefs turn d away gogd things from him^ Efa.
i-9. 8* And if he find it fo (as who alas
is there that may not?^ he cannot fure for

fliarae

Se c t. IX. ^^ds for Contentment. 1 8 1

-i ' '

fliame complain, but muit in prudence
reinforce his gracitude for what is left,
as the belt means to recover what he has
loft.

5, But his murmurs will yet be more
amazingly filencM , it in the fourth place
he compare, the good things he enjoies
with the ill he has don. Cerrainiv this is a
moft infallible cure for our impaticncies,
the holieit man^living bein^; able to ac-
cu(e himfelf of luch fins, as would ac-
cording to all human mefures of equity
forf^^it all bleflings,and pull down a greater
weight of judgmenc then the moft mife*
rable groan under. Therefore as before
I advifed to keep a catalogue of benefits
receiv'd>fo here it would be of u(e to draw
up one of (ins committed. And doubtlefs
he that confronts the one with the other
cannot bat be aftoniflied to find them
both fo numerous, equally wondring at
Gods mercy in continuing his bleffings,
in defpight of all his provocations, and
at his ownbafenefs in continuing his pro-
vocations , in defpight of all thole blef-
fings. Indeed tis nothing but our affe-
fted ignorance of our ov/n demerits , that
makes i& poflibic for us to repine under
the fevereft of Gods difpenfations. Would

we

. iSi The Art of Contentment.

w<^ b'Jt ranlacK our hearts , and fee afl the
abominations that lie there, nay would
the nioit of as butrecolieft thofc bare-
faced crimes which even the world can wit-
neisagainit us, we Ihoald find more then
enough to balance th;.* heavieft of our pref-
furcs. Wh^rn therefore by our impatient
ftruglings we fret and gail our lei vcs under
our burdens , Ice us interrogate our fouls
in the words of the. Prophet , Why doth
a living 'ma7t comtflajn 5 a man for the pu.
nijhmenc of his Jm i Let us not fpcnd our
breath in murmurs and out- cries ^ which
will only ferve to provoke more ftnpes :
but let us fear ch and try our wa:^s , and
tuvn again to thr Lord ^ Lam. 3. 39. dili-
gently feekout that atcuyfed /)6/>^ which
has caufed our diicomfeiturc , Jos. 18 ind
by the removal of that , prepare the way
for the accefs of mercy. But aias how
prepoiterous a method do we take m our
afflidrion^ ? We accufe erery thing but
whacweoaght, furioufly fly at all the fe-
condcaufej»of our calamity) nay too of-
ten at the riril: by impious difputes of pro-
vidence, and in the mean time, as Job
fpeaks, the root 9f the matter is found In us ,
Job. 19. 28. We fhriter and p.t)te£t in
our boloms the real Author of ourmiie-

ries.

Sect- X. Aids for Contentment. i%i

ii^s. 1 he rruc way uicii U) alia) the Jen le
of our lufFering**, is tofliarpcn that of our
fins. The prodigal thougac the meaneft
Condition ia his fathers family a prefer-
meiit , Make me one. of thy hired Jervmts^
Luk. 15 ly. And ifwc have his penirence,
we fliaL have his fubmifiion al/'o,aud calm-
ly attend Gods dil'poials of us.

6. As every man in his afflidfon is
to look inward on his own hearCjfo alio up-
ward, and confidcr by whofe providence
all events are order'd. Is there ayiy tvil
Ci.e. of punifhmenr; in tie ciij, and tkt
Lordhaih mtaomtf A n. 3. i. and what
are we worms that we ih'^uid dilpute with
him ? Shall a man contend with his Maker?
Let the p t/herd ff rive with the potjitrds
oftheearih^Wz.Of'^. g And as hispt>W',T is
not to be controi'a , io neither is his ju-
ftice to be im peach*d. Shall not the judg of
Ml the earth do right ^ Gen. 18, 15. And
where we can neither rehft nor appeal ,
what have we to do bat hun-^b^y to fub-
mir? Nor are wc only compeli'd to it by
necellity , but induced and invited by in-
tereft , fincc his difpenfations are directed
not barely to affert his dominion, but to
evidence his paternal care over us. He
difcerns bur needs, and accordingly ap-
plies

184 The Art of Contentment.

piict tj us. The benignity ot his nature
permits him not to take delight in our di-
Itrefles , he doth not affli^ willingly , nor
grieve thf children of men , Lam. 3.33. and
therefore when ever he adminiiters to us
a bitter cup 5 we may be lure the ingredi-
ents are medicinal , and fuch as our infir-
nii:ies require. He dares not trult our in-
teinpcratejappctitcs with unmixt prolpe-
ritics , the 1 ifliioufnefs whereof tho it
maypleafe our palats, yet like St, Johns I
book. Rev. 10. 9. t\\2Lthiny in the muuth
may frove gall in the bowels^ ingender the
iTiOlt fatal diieales. Let us therefore in
our calamities not conjhlt with flejh and
blojd^ Gal. I. 1 5. (which the more it is
bemoan'd , the more it complains ) but
look to the hand that ftrikes5 andaffure
our fcives J that the ftripes are not more
jfevere, then he fees neceflary in order to
our good : and fince they are fo , they
ought in reaion to be our choices as well
ashiN^ and not only Religion,butfelf-Iove
win promt us to fay, widi old £/r, ft u the
Lord^ ht him do what fe erne th him good^
I Sam.3 ii. But alas we do not underitand
what vs, our intereft; becaufe we do not
rightly underftand what we are our (elves.
We confider our felves merely in our ani-
mal

Sect.X. Aids for Contentment. .185

mal being , oar bodies and thole Icndtive
faculties veiled in them , and when, we are
invaded there, we think we are undon
tho that breach be made only to relieve
that diviner part within us, bcfieged and
opprelt with the liefli about it ( for lb God
knows it too often is;) or if we do not con-
fider it in that notion of an enemy, vet
at the utnioft eftimate, the body is to the
foul but as the garment to the body, a
decent cafe or cover : now what man (not
ftark frantic) would not rather have his
clothes cut then his flefli l and then by the
rate of proportion, wemay wellqueltion
our own fobriety, v/hen we repine that
our fouls are fecur'd at the coil ot our bo-
dies, and that '\% certainly the worit, the
nnkindclr defign, that God has upon us-
and our impatient reiiLtances f^rve only to
fruftrate the kind, the medicinal part of
afflictions ^ but will not at all refcue us
from the Severe. Our murmurings may
mine our fouls , but will never avert any
of our outward calamities,

7. A feventh help to contentment is to
have a right eftimate of the world, and the
com.mon ftateof humanity : to confider
the world but as a ilage and our fel ves but
as adorsj and to refolve that it is very ht-

A a tie

1 85 The Art of Con tenement

tie material what part we play fo we do
it well. A Comedian may get as much ap-
plaufe by adting the Have as the conque-
ror,and he that adts the one to day,may to
morrow reverfe the part, and perfonate the
other. So great are the viciffitudes of the
worldj that there is no building any firm
hopes upon it. All the certainty we have
ofitj is, that in every condition it has its
uneafineffcs : Co that when we court a
change, wc rather feek to vary then end
our mileries. And certainly he that has
well iiiipreft upon his mind the vanity and
vexation of the world , cannot be much
ftirprifed at any thing that befalls him in
it. We exped no more of any thing
but to do its kind , and we may as well be
angry that w^ cannot brine the lions to
our cribs , or fix the wind to a certain
point , as that we cannot lecure our felves
from dangers and difappointments in this
rough and mutable world. We are there-
fore CO lay it as an infallible maxim , that
in this vale of tears every man muft meet
with forrows and difafters '. and then fure
we may take our peculiar with evennefs
of temper, as being but the natural con-
fequent of our being men. And tho pof-
fibly we may every one think himfelf to

have

S E c T . X . Aids for Contentment . 187

have a double portion:, yet that is ufually
from the deceitful comparifon we make
of our lelves with others. We take the
magnifying glafles of difcontent and envy
when we view our own miferies and others
felicities, but look on our enjoiments
and their fufferings thro the contradting
optics of ingratitude and incorapaffion :
and whilft wedothus, tis impoffible but
we mult foment our own diffatisfadions.
He that will compare to good purpofe
muft do it honeftly and lincerely , and
view his neighbors calamities with the
fame attention he do's his own, and his
own comforts with the fame he do's his
neighbors 5 and then many of the great
leeming inequalities would come pretty
neer a level.

8. But even where they do not, it in
the 8"^^ place deferves however to be con-
fidefd how ill natur'd a thing it is, for
any man to think himfelf more miferable
becaufe another is happy : and yet this is
the very thing, by which alone many men
have made themfelves wretched : for ma-
ny have created wants , merely frOm the
envious contemplation of other mens a-
buadance. And indeed there is nothing
more difingenuous, or (to go higher) more

Aa 2 Dia-

1 88 The Art of Contentment.

Diabolical. Lucifer was happy enough
in his original Itate, yet could not think
himfclf fo becauie he was not like the moji
high Ifa, 14. 14. And when by that info-
lent ambition he had forfeited blifs , it has
everfince bin an aggravation of his tor-
ment , that mankind is affumed to a capa-
city of it; and accordingly he makes if
the defign of his envious induftry to de-
feat him. Nowhowperfcdly are the two
firft parts of this copy rranfcrib'd, by thofe
who firft cannot be fatisfied v/ith any in-
ferior degree of profperity, and then whet
their impatiencics with other mens enjoi-
ments of what they cannot attain? And tis
much to be doubred^that they who go thus
far may compieat the parallel, and endea-
vor when they have opportunity to un-
dermine that happinefs they envy. There-
fore fince Satan is fo apt to-imprefs his
whole image, where he has drawn any of
his lineaments, it concerns us warily to
guard oLir felves, and by a Chriftian fym-
pathy with our brethren, rejoice with them
that do rejoice '^ Rom. 12. 15. make the
comforts of others, an allay not an im-
provement of our own miferies. Chari-
ty has a ftrange magnetic power, and at-
trails the concerns of our brethren to us ,

and

Sect. X. Aids for Contentment. 189

and he that has that in his breail can never
want refreftiment, whilft any about liim
are happy 5 for by adopting their intereil ,
hefharesintheirjoics. Jethro tho an a-
hen rejoiced for all thegaodGodhad don to
Ifrael y Exod. 18. p. and why fliould not
we have as fenfible a concurrence with
our fellow Chriftians ? And he that has fo ,
will ftill find fomthing to balance his own
fufFerings.

p. L E T him that afpircs to content-
ment fet bounds to his defire. Tis our
common fault in this affair , we ufually
begin at the wrong end , we enlarge our
dejires as hell, and cannot bejatisjied , Hab.
2.5. and then think God ufes us ill, it he
do not fill our infatiable appetites : where-
as if we would confine our expcftations to
thofe things which we need, or he has pro-
mised, there are few of us who would not
find them abundantly anfwer'd. Alas how
few things are there which our nature (if
not ftimulated by fancy and luxury ) re*
quires ? And how rare is it to find them
who want thofe ? Nay who have not ma-
ny additional for delight and plefure?And
yetGods promife under theGofpel extends
only to thofe neceflaries; for where Chrifi
afTureshisdifciples that thefe things shall

be

ipo The Art of Contentment.

be addedunto them^ Mat.6.33. the context
apparently reftrains theje things to meat
and drink and clothing. Therefore take
no thought for the life what you shall tat j
or what you shall drinky nor yet jor the body
what youshallput on , verfe if, now what
pretence have we to claim more then our
Charter gives us ? God never articled with
the ambitious to give him honors,or with
the covetous to fill his bags, or with the
voluptuous to feed his luxuries. Let us
therefore , if we expert to be fatisfied ,
modeftly confine ourdefires within the li-
mits he has fet us : and then every accef-
Con which he fuperadds will appear (what
it is) a largefs and bounty. Butwhilftour
appetites are boundlefs, and rather ftretcht
then filled with our acqueft's, what poffi-
bility is there of their fatisfaftion ? And
when we importune God for it , we do
but affign him fuch a task the Poets made
a reprefentation of their Hell, the filling
a fieve with water, or the rolling a ftone
up a precipice.

loly. A great expedient tor content-
ment , is to confine our thoughts to the
prefent, and not to let them loofe to fu-
ture events. Would vire but do this, v^re
might Ihake off a great part of our bur-
den;

Sect.X. Aids for Contentment » ipi

den : for we often heap fantaftic loads
upon our felves by anxious prelages of
things which perhaps will never happen ^
and yet fink more under them, then under
the real weight that is aftual upon us.
And this is certainly one of the greateft
follies imaginable ; for either the evil will
come or it will not : if it will ^ tis fure no
fuch defirable gueil that we fliould go out
to meet it 5 we (hall feel it time enough
when it falls on us , we need not project
to anticipate our fenfe ofit;butif it will
not, what extreme madnefs is it for a man
to torment himfelf with that which will
never be, to create engines of tortures,
and by fuch aerial afflictions, make him-
felf as miferable as the molt real ones could
do? And truly this is all that we ufually get
by our fore-fights. Previfion is one of Gods
attributes, and he mocks at all our pre-
tences to it, by a frequent defeating of
all our fore-cafts. He do's it often in our
hopes: fome little crofs circumftance ma-
ny times demolifhes thofe goodly machins
weraifetoour felves: and he do's it no
lefs in our fears ; thofe ills we folemnly
expeifted often baulk us , and others from
an unexpecSted coall fuddenly invade us.
And fince we are fo blind,fo fliort-fighted .

let

Xp2 The Art of Contentment.

let us never take upon us to b^ Icoats, to
dif-over danger at a diftance (for tis mani-
fold odds we (hall only bring home falfe a-
larms) but let us rell our felves upon that
moft admirable Aphorilm of ourblcfled
Lord, Sufficient unto the day is the evil there-
of\ Mat. 6 34. apply our felves with Chri-
ihaa courage to bear the prefent, and
leave God either to augment or diminifli ,
as he lees fit,for the future. Or if v^e will
needs be looking forward, let it be in o-
bedience not contradidion to our duty j
let us entertain our felves with thofe fu-
turities which we are fure are not Chime-
ra's, death and judgment, heaven and hell.
The nearer we draw thefe things to our
\iQ,vj ^ the more infenfible will all inter-
medial objeftsbcj they will deceive our
fenfe of prefent, and much more fore-ltal
the apprehenfion of future evils: for tis
our negled: of things eternal,that leaves us
thus at lealiire for the tranfitory.

II. In the lafl: place let us in all our
diftrefies fuperfede our anxieties and fo-
licitudes by that moft effedtual remedy
the Apoftleprelcribes, Is any man afflicted
let him pray ^ Jam. 5. 14. And this fure
is a moft rational prefcription : for alas
what elfe can we do towards the redrefs^

of

Sect . X. Aids for Contentment. 193

of our griefs. We who are fc impotent,
that we have not power over the moft
delpicable excrefcence of our own body,
C2inviot m^Q one hair 1SU hit e or bUck^ Mat.
5.3P. what can we do towards tlip new
moulding our condition , or modeilmg
things without us ? Our foiicitud?s ferve
only to bind our burdens fafter upon us,
but this expedient of Praierwill certainly
relieve us. Call upon me , faies God , in
the time of trouble^ and I will hear thee^
and thou shalt praije me, Pfal. 50. 15.
When ever therefore we are finlang in the
floods of affliftion, let us thus fupport
our felves by reprelenting our wants unto
our gracious Lord , cry unto him as St.
Peter did ^ Mat. 14. 30. and he will take
us by the handy and be the winds never {o
boiherous or contrary ^prefer vq us from fink-
ing : the waves or billows of this trou-
blefom world, will ferve but to tofs us
clofer into his arms , who can with a word
appeafe the rougheft tempeft, or refcue
from it. O let us not then befo unkind
to our felves^ as to negled: this infaUiblc
means of our deliverance/ but with the
Pfalmift take our refuge under the shadow
of the divine wings till the calamity be o-
ver-paH. Pfal. 5 7. i . And as this is a iure

B b ex-

„ . \

194 The Art of Contentment,

expedient in all our real important affli-
ftions, fo it is a good teft by which to
try what are fo. We are often peevifli
and difquieted at trifles, nay we take up
the quarrels of our luftsand vices j and are
difcontented when they want their wifht
fupplies. Now in either of thefe cafes,
no man that at all confiders who he praies
to , will dare to infert thefe in his praiers ,
itbemgacontemtof God to invoke him
in things fo llight as the one j or impious _
as the other. It will therefore be good for I
every man when he goes to addrefs for re-
lief, to confider which of his preflures they
are, that are worthy of that folemn de-
precation : and whenhehasfingled thofe
out, let him reflect:, and he will find he
has in that prejudg'd all his other diicon-
tents as frivolous or wicked. And then
fure he cannot think fit to harbour them ,
but muft for fhame difmifs them, lince
they are fuch , as he dares not avow to
him , from whom atone he can exped:
relief. God alwaies pities our real mi^
feries, but our imaginary ones dare
not demand it. Let us not then create
fuch difeafes to our felves , as we can-
not declare to our Phyfitian : and when
thofe are precluded, for all the reft SC.

Paufs

Sect. X. Mds'for Contentment* 1^5

Vauls recipe is a Catholicon, 'Be cart'
fulfor nothing y but in every th'mg by f rat"
ers and fupplications , with thankjgiving ,
let your requejis be made known to God^
Phil. 4. 6.

Bb 2 Sect.

196 The Art of Contentment.

Sect. XI.
Of Refignation,

I . \ N D now amidft fucli variety of
-^^receits , twill be hard to inftance
any one fort of calamity which can efcape
their efficacy, if they be but duly applied;
But indeed we have generally a compendi-
ous way of fruftrating all remedies by ne-
ver making ufe of them: like fantaftic pati-
ents we are well enough content to have
our difeafe difcourft , and medicines pre-
fcrib'd , but when the Phy fie comes, have
ftill fome pretence or other to protrafl:
the taking it. But I fhall befeech the
Reader to confider, thatcounfels are not
charms, to work without any cooperation
of the concerned perfon : they muft be ad-
verted to, they muft be ponder'd and con-
fider'd, and finally they muft be praftic'd,
or elfe the utmoft good they can do us,
is to give us a few hours divercifment in
the reading : but they do us a mifchief
that infinitly out-weighs it, for they im*

prove

Sect. XI. Of Rejignation. jc}^

prove our guilts by the ineffective tender
they make of refcuing us from them, and
leave us accountable not only for the ori-
ginal crimes, but our obttinate adhefion
to them in fpight of admonition.

2. I fay this becaufe it is a little too
notorious , that many take up books only
as they do cards or dice , as aninftrument
of diverfion. Tis a good entertainment
of their curiofity to fee what can be faid
upon any fubjeft, and be it well or ill
handled, they can pleafc themfelves e-
qually with the ingenuity or ridiculouf-
nefs of the compoiiire, and when they
have don this, they have don all they de-
fign'd. This indeed may be tolerable in
Romances and Play-books, but fure it ill
befits Divinity. And yet I fear ifoftneft
happens there : for in the former fome do
projed for fome trivial improvements, as
the embellifhing of their Itile, the inipi-
riting of their fancies ; and fome men
would Icarce be able to drive their pedling
trade of wit , did they not thus fweep the
ftage : but alas how many books of piety
are read, of which one cannot dilcern
the lead tindure in mens converfations,
w^hich fure do's in a great mefure proceed
from the want of a determinate defii:n in

their

1^8 The Art of Contentment*

their reading , mens pradice being not
apt to be leis rovers then their {pecula-
tion. He that takes a pradical fubjeft
in hand, mufl: do itwithadefign to con-
form his pradice to what he fliall there
be convinced to be his duty, and he that
comes not with this probity of mind ,
is not like to be much benefited by his
reading.

3, But one would think this fhould
be an unneceffary caution at this time ,
for fince the intent of this trad , is only
to Ihew men the way to contentment, tis
to be fuppos^d the Readers will be as much
in earned as the writer can be, it being
every mans proper and moft important
intereft, the inflating him in the higheft
and mofl fupreme felicity that this world
can admit *• yet for all this fair probabili-
ty , I doubt many will in this inflance
have the fame indifference they have in
their other fpiritual concerns.

4. T I s true indeed that a querulous re-
pinmg humor , is one of the moft per-
nicious, the moft ugly habits incident to
mankinds but yet as deformed people are
oft the moft in love with themfelves, fo
this crooked piece of our temper, is of all
others the moft indulgent to it felf. Me-

Ian-

S 1 CT. XI. of Rejignation. i pp

lancholy is the moft ftubborn and untra-
dlableot all humors • and difcontent beino-
the offspring of that, partakes of that iii^
flexibility : and accordingly we lee how-
impregnable it often is^ againfl: all affauks
of realon and Religion too. Joiiah in a
fuUen mood would jullify his difcontent
even to God himfelf, and in fpight of that
calm reproof, Doft thou well to be angry ?
Jon. 4. p« averr/?^ did well to be angry e*
njen to the death- And do we not frequent-
ly fee men upon an impatience of fome
difappointment , grow angry even at their
comforts ? Their friends , their children,
their meat, their drink, every thing grows
naufeous to them, and in a frantic difcon-
tent , they often fling away thofe things
which they moft value. Befides this pee-
vifli impatience is of lb aerial a diet, that tis
fcarce poffible to ftarve it. Twill nurifli it
felfwithPhantafms and Chimeras, fuborn
a thoufand lurmiles and imaginary diftreC
io,^ to abet its pretences: and tho every one
ofuscanremonftratetoone another, the
unreafonablenefs of this dilcontent yet
fcarce any of us will draw the argument
home, or fuffer ourfelves to be convinced
by what we urge as irrefragable to others.
Nay farther this humor is impatient of any

di.

20O The Art of Contentment.

diverfion, loves to converfe only with it
felf. In bodily pains, men that delpair of
cure are yet gladof allaies and mitigations,
and drive by all arts to divert and de-
ceive the lenfe of their anguiih* but in
ji this difeafe of themind,mencherifliand
I improve their torment, roll and chew the
I bitter pill in their mouths, that they may
9 be lure to have its utmoft flavor 5 and by
devoting all their thoughts to the fubjedb
of their grief, keep up in an uninterrupted
fenle of it : as if they had the fame Ty-
ranny for themfelves which Caligula had
for others • and loved to feel themfelves
die. Indeed there is not a more abfurd
contradidiion in the world, then to hear
men cry out of the weight, the intolera-
blenefs of their burden, and yet grafp it
asfaftasif their life were bound up in it^
will not depofite it, no not for the fmal-
left breathing time. A ftrange falcinati-
on fure ; and yet fo frequent , that it
ought to be the fundamental care of him
that would cure men of their di.^ontents,
to bring them to a hearty willingnefs of
being cured.

5. It may be tlijs will look like pa-
radox, and every man will be apt to fay he
wiflies nothing more in earncft, then to

be

S E c T. X r. Of liejignation, 201

be cured of his prefent difcontenr. He that
is poor would be cured by wealth , he that
is low and obfcure by honor and great-
ness : but fo an Hydropic perfon may fay
he defires to have his thirft cur*d by a
perpetual fupply of drink j yet all fober
people know, that that is the way only
to increafe it : but let the whole habit
of the body be red:ified, and then the
thirft will ceafe of it felf. And certainly
tis the very fame in the prefent cafe; no
outward acceflions will ever fatisfy out
cravings , our appetites muft be tam'd
and reduc'd, and then they will never be
able to raife tumults^ or put us into mu-
tiny and difcontent : and he ( and none
but he ) that fubmits to this method , can
truly be faid to defire a cure.

6. But he that thus attefts the reali*i
ty of his defires, and feeks contentment
in its proper fphere , may furely arrive to
fome conliderable degrees of it. We find
in all ages men, that only by the dire-
cStion of natural light have calmed their
difquiets, and reafon'd themfclves into
contentment even under great and fen-
fible prefllires 5 men who amidft the acu.
teft torments , have ftill preferv*d a le«
renityof mind, and have fruftrated con-

G c temts

201 The Art of Contentment.

tcmts and reproches by difregarding them :
and fiire we give a very ill account of our
Chiiftianity, if we cannot do as much with
it as they did without it.

7. I do not herepropofefuch a Stoical
infenfibihty as makes no diftindtion of e*
ventSiwhichjthoit has bin vainly pretend-
ed to by many, yet fure was never attained
by any upon the ftrength of difcourfe:'
Some natural dulnefs or cafual ftupefa-
0:ion muft concur to that , and perhaps
by doing fo, has had the luck to be ca-
noniz'dfor vertue. I mean only fuch a
Superiority of mind as raiies us above our
fufferiiigs , tho it exemt us not from the
fenfe or them. We cannot propofe to
our felves a higher pattern in any vertue
then our blefled Lord : yet we fee he not
only felt that load under which he lay,
but had the moft pungent and quick
fenfe of it, fuch aspromted thofeearncft
deprecations , Father if it be pojjible let
this Clip pa fs : yet all thofe difplacencies
of his fle/h were furmounted by the re-
fignation of his ipint, never thele/s not what
I will ^ but what thou wilt^ Luk. 22. And
certainly he that in imitation of this pat-
tern, do's in fpight of all the reludancies
of his fenle, thus intirely fubmit his will ,

how-

Sect. XL Of Rejignation, 203

however he may be fad, yet he is not im.
patient. Nor is he like to be fad long, for
to him that is thus refign'd , light will
fpring up^ Pfal. p/. II. fome good Angel
will be lent like that to our Savior to re-
\t\VQ his difconiolation. God will fend
either fome outward allaies, or give fuch
interior comforts and fupporrs, as fhall
counterpoife thole afflidions he takes not
off.

8. Indeed the grand defignof God
in correding us is ( the fame with that
of a prudeit parent towards his child ) to
break our wills. That ftubborn faculty will
fcarce bend with eafy touches, and there-
fore do's require fome force: and when
by that rougher handling he has brought
it to a piiantnefs, the work is don. Tis
therefore our intereft to cooperate with
this defign, to aflift as much as we are able
towards the fubjugating this unruly part
of our felvcs. This is that 5^^^^ 2 Sam. 20.
thefurrendringofwhomis Gods expeda-
tion in all the clofe fieges he laies to us.
Let us then be fo wife? as by an early re-
figning it to divert his farther hoftilities,
and buy our peace with him.

p, A N D truly this is the way not only

to gain peace with him , but our felvcs

Cc 2 too:

20+ The Art of Contentment.

too ; tis the ufurpation of our will ove^^
our reafon which breeds all the confu-
fion and tumults within our own breafts,
and there is no poffibility of curbing its
infolence, but by putting it into fafe cu-
ftody, committing it to him who ( as our
Church teaches us) alone can order the
unruly wills of finful men. Indeed no-
thing but experience can fully inform us
of the lerenity and calm of that foul, who
hasrefign'd his will to God. All care of
chufing for himfelf is happily fuperfeded,
he is temted to no anxious forecaftsfor
future events, for he knows nothing can
happen in contradiftion of that fupreme
Will, in which he hath fanftuary : which
will certainly chufe for him with that
tendernefs and regard , that a faithful
Guardian would for his pupil, an indul-
gent father for his child that calls its felf
into his arms. Certainly there is not in
the world fuch a holy fort of artifice, fo
Divine a charm to tie our God to us,as this
of religning our felves to him. We find the
Gibeonites by yielding themfelves vaflals
to the Ifraelites, had their whole army at
their beck to refcue them in their danger
jof. lo. 6. and canwe think God is lefs con-
fiderate of his homagers and dependants iT

No

S E c T . XL Of Refignation, 105

No certainly, his honor as well as his com-
pafljon is concjsrn'd in the relief of thofe
who have furrendred themfelves to him.

10. Farther yet , when by refig-
nation we have united our wills to God,
we have quite changed the fcene, and
we, who when our wills flood fingle were
liable to perpetual defeats, in this bleffed
combination can never be croft. When
our will is twilted and involved with
Gods, the fame omnipotence which backs
his will,do's alfo attend ours.Gods will, we
are fure, admits of no controle, can never
be refiited5 and we have the fame fecuri-
ty for ours, fo long as it concurs with it.
By this means all calamities are unfting'd;
and even thofe things which are moft re-
pugnant to our fenfitive natures, are yet
very agreable to our fpirits , when we
confider they are implicitly our own
choice, fince they are certainly his, whom
we have deputed to eledt for us. Indeed
there can be no face of adverfity fo aver*
ting and formidable , which fet in this
light will not look amiable. We fee daily
how many uneafinefles and prejudices
men will contentedly fufFer in purfuit of
their wills: and if we have really efpou-
fed Gods , m.ade his will ours , we fliall

with

206 The Art of Contentment.

with as great ( nay far greater ) alacrity
embrace its diftributions, how unealy
foever to our fenfe^ our fouls will more
acquiesce in the accoaiplifhment of the
Divine will, then our fleih can reludt to
any fevere efted: of it.

11. Here then is that footing

of firm ground , on which whofoever

can ftand , may indeed do that which

Archimedes boafted , move the whole

world. He may as to himfeli: fubverc the

whole courfe of fublanary things , un-

venem all thofe calamities which are to

others the gall of Afps • and in a farther

lenfe verify that Evangelical prophecy,

of beating Jwords into plough-shares ^ and

Jpeares into pruning hooks , Efay. 2. 4. the

nioft hoftile weapons , the mod adverfe

events , fhali be by him converted into

inilruments of fertiUty, fhall only advance

his fpiritual growth.

12. And now who can chufe but con-
fefsthis a much more eligible ftate , then
to be alvvaies harrafled with folicitudes
and cares , perpetually either fearing fu-
ture defeats, or bewaihngthepaft. And
then what can we call it lefs then mad-
nefs or enchantment, for men to aft (b
contrary to their own didates , yea to

their

Se c T . XL Of Rejignation. 207

their very fenfe and experience , to fee
and acknowledg the inexphcable felicity
of a refigned will, and yet perverfly to
hold out theirs, tho they can get nothing
by it, but the luUen pleafure of oppofing
God , and tormenting themfelves ? Let
us therefore if not for our duty oreafe>
yet at leaft for our reputation , the af-
ferting our felves men of fobriety and
common fenfe , do that which upon all
thefe interells we are obliged ; let us but
give up our wills, and with them we (hall
certainly diveft our felves of all our fruit-
lefs anxieties, and caft our burdens upon
him who invites us to do fo. He who bears
all our fins, will b^ar all our forrows,
our griefs too 5 if we will but be content
to depofitethem: he will relieve us from
all thofe opprefling weights, which make
our fouls cleave to the duft, Pfal. 119. 25.
and will in exchange give us only his lights
his pie af ant burden^ Mat. 11. 33. In a
word there will be no care left for us , but
that of keeping our lelves in a capacity
of his : let us but fecure our love to him,
and we are afcertain'd that all things shall
work together for our good ^ Rom. 8. 28.

To conclude , Refignation and Con-
tentment are vertues not only of a near

cogna.

ao8 The Art of contentment.

cognation and refemblance, but they are
linked as the Caufe and the Effect. Let
us but make fure of Relignation, and
Content will flow into us without our
farther induftry : as on the contrary whilft
our wills are at defiance with Gods , we
ihall alwaies find things at as great defi-
ance with ours. All our fubtiltiesor in-
duftries will never mould them to our fa-
tisfadionSjtiU we have moulded our felves
into that pliant temper that we can cor-
dially fay. It is the Lord^ let him do what
feemeth him good, i Sam. 3.18.

The

^

The Clofe. 20 g^

The Clofe.

t. 'T* HIS fliort inftitutiou of the Art

A of Contentment , cannot more na*
rurally, or more defirabllydraw to acon-
clufion 5 then in the reforlt we have given
it , in the bofome of divine Providence.
The Roman conquerors at the lall pitch
of all their triumphs, went to the Capi-
tol , and laid their Garlands in the lap of
Jupiter : but the Chriltian has an eafier
way to Triumph, to put his crown of
thornes (for that is the trophy of his vi-
d:orie$ ) within the arms of his gracious
God; there lodg his fears, his wants,
his forrows, and himfelf too^ as in the
beft repolitory.

2. Th e Gofpel command of noted'
ring for the morrow^ Mat. 6. 34. and being
careful for 7iothing^ Phil. 4, 6. nakedly
propos'd, might feem the abandoning of
us to all the calamities of Hfe : but when
we are directed to caji ail our care upon
a gracious and all-powerful Parent, and
are aflur'd that he cares for us^ i Pet. 5, 7.
that tho a ^ji'oman may forget her fucking
child ^ that she should not have cornfaffwn

D d ^f

310 The Art of Contentment.

of the j'on of her womb^yetwiUhenotfor^
get his children 5 Ifa. 49v^f- ^his will
abundantly fuperfede all cavil and obje-
ction. Whilft worldly men thruft in an
arm of fleih, lay up trefure on earthy a prey
iotriifi andmothi Mat, 6. ip. and a tor^
ment to themfelves. Jam. 5. 3. theChri-
ftian has Omnipotence for his fupport,
and a trefure in heaveuy where no thief
cppYOches nor moth corrupts^ Mat. 6. 20.
Whirft bold inquirers call in queftion
Gods fecret will, oblige him to their fub
or fupralapfarian fchem^s , their abfolute
or conditional decrees, their grace fore-
feen or predetermin d^ the pious man with
aweful acquiefcence fabmits to that which
is revel'd : refolves for ever to obey , but
laever to difpute 5- as knowing that the
belov'd Difciple lean'd on his Matters bo-
Ibme-, but tis the thief s and traitors part
to go about to rifle it.

3. Tis lurely a modeft demand in the
behalf of God Almighty, that we fhould
allow him- as much privilege in thisWorld^
as every Pefant clames in his Cottage -, to
be Matter there, and dilpofe of his houfe-
holdas he thinks beft; to Jay to this man-^
Go i and he goeth : and to another > Come ,
^idhe £07neth ; mdtohisfcrvmit^. Do this ^

m4

Tht Clofe. 2H

and hedothity Mat. 8.9. AndifwewoulcJ
afford him this liberty, there would be
an immediate end put to all clamor and
complaint.

4. W E make it our daily praier that
the will of God maf be don in earth as it
is in heaven , with a ready , Iwift , and
uninterrupted conftancy. As tis Giant-
like rebeiUon to let up our will againft
his i fo is it mad perverfnefs to fet it up
againft our own • be difpleas'd that our
requefts are granted, and repine that his,
and therewith our will is don. It were
indeed not only good manners, but good
pohcy , to obferve the direction of the
Ileathen , and follow God : not prejudg
his determinations by ours i but in a mo-
deft fufpenfion of our thoughts , hearken
what the Lord God will fay concerning its ,
for he will fpeaJ^peace unto his people^ and
to his Saints that tJ^ey turn net again ,
Ffa. 85.8.

y. O R however upon furprife we may
indulge to a paffionateafFecStion^ and dote
upon our illegitimate off -fpringjour dearie
ing guilts or follies, as T)avid did upon
that Child, which was the price of Murder
and adultery : yet when the brat is taken
from us, when the Child is dead^ it will

Dd^ be-

2XZ The Art of Contentment.

become us to do as he did 5 rile from our
fallen pofture on the earth , and in'orship
in the hotife of the Lord^ 2 Sam. 12. 20.
It will behove us, as he faies in another
place, to lay our hand upon our mouth , be^
caufe it ^juas his doings Pfal. 30. 10; and
with holy Job , Chap. 40. 4. when chargM
with his miirmurings. Behold I am viky
what JIj all I anjiver t Oncebave I fpoJ>e?ij
bm I mil not anfiver : yea tivice^ but I will
proceed no farther,

6. Socrates rightly faid of Content-
ment, oppofing it to the riches of fortune
and opinion, that tis the wealth of nature ;
for it gives every thing that we have
learnt to want, and really need : but
Refignation is the riches of Grace, be-
llowing all things that a Chriitian not
only needs, but can delire, even Ahnighty
Godhimfelf, He indeed, as the Schole-
men teach, is the objeftive happinefs of
the Creature 5 Hewlioisthe fountain of
being, mull be alio of bleflednefs. And
tho this be only communicable to us,
when we have put off thzt flesh which can-
not enter into the kingdom of God^ and laid
afide that corruption \yhich cannot inherit
incorruption -i 1 Cor. 15. yet even in this
li£it^ we may make approches to that blef-

TheClofe. 213

fed ftate, by afisof feiignation and de-
nial of our felves. It was the generous
faying of Socrates being about to die un-
to his friend ^'O Crito^ fince it is the will
of God , fo let it be: /^njtus and Melitus
may kill me , but cannot hurt me. But
fuch a refignation astisinfinitly a greater
duty to a Chriftian, foitisalfo a more
firm fecurity. ;4n that cafe tis not the
Martyr , but ^efus of Nazareth who is
thus periecuted, and he who attaques him,
will find it hard to kick againji the f ricks ,
Aft. p, f.

7. There could not be a greater
inftance of the profligate fenfuality of the
Jfraelites^ tlien that '^ they murmured for
want of leeks and onions ^ Num. 11. f.
when they ate Angels food , and had
bread rain d down from heaven. Tis im-
poflible for the foul that is fenfiblc of
God Almighties favor , to repine at any
earthly prefllire. The Lord is my shep^
herd^ faith T)avtd ^ therefore can I lack
yiothing^ Pfa. 25. I. And, thou haB put
gladnefs into my heart ^ more then when t heir
corn^ and wine ^ and oilincreafed , Pfa. 4. 7.
and in paflionate rapture he cries out,
P(a. y^. ^5. Whom have I in heaven hut
thee ? and there is none upon earth that I

214 The Art of Contentment.

defrre in comparifon of thee. My fiejh and
my heart faileth ". but God is the firength
of my hearty andmy portion for ever. And
likewife Pfal. 46. i. God Is our hope and
firength ^ a very prefent help in trouble^
Therefore will we jiot fear^ tho the earth b^
moved : and tho the hills be carried into the
midjl of the feet. Tho the waters there-
of rage and fpoell^ and tho the mountains'
pjake at the tempeflof thefame. I[ GodhQ
in the midjl of ns^ we jhall not be removed^
he will help us ^ and that right early* Let
us therefore poflefs our felvesofthisfup-
f)ort^ and as the Prophet advifes, Ifa, 8.12.
neither fear ^nor be afraidy in any exigence
how great foe ver 5 but be fiill andquiet j
itndfanHify the Ijord of hofls himfelf ^ and
let him be our fear 3 and let him he our
dread.

FINIS.

THE CONTENTS.

S E C T 1 6 N

i. Of the necefarj Connexion letppcen Haf^

f we fs and Contentment. ?• !♦

t* 0 f Gods Abfolute S over aignfj. /'•ly.

J. Of GodsVnlimited Bounty, />. 28.

4. 0/ the Surplufage of our Enjoiments

above our Sufferings. f. $6.

5. Of our Demerit towards God. f. 85.

6. 0/ Gods general Providence* /^. 107,

7. Of Gods particular Providence. /> 121^

8. 0/^^e Advantage of Jffll^ions, fA^o.

9. Cy o//r Misfortunes compard)f>ith other
mens. P'^5^»

I o. of particular aids for the gaining Con-
tentment. f.172.

II. OfRefignationa f* 196.

ThtClofe. p. 209.

• ♦

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